2183 


- 


. 


PIOUS 


RACTICES. 

IN  HONOR  OF 

ST.  IGNATIUS  OF  LOYOLA, 

Founder  of  the  Society  of  Jesus, 

ENRICHED  WITH 


MANY  INDULGENCES  BY  POPE  CLEMENT  XIII. 


Q% 


COLLEGE  OF  THE  SACRED 

(JESUIT  HOUSE  OF  STUDIES.) 

WOODSTOCK,  MD. 


1881. 


2 42 


hTOIESTIC 

hbrary 


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2J  $3 
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COPYRIGHTED 

By  CHARLES  PICCIRILLO, 
1 88 1 . 


STEREOTYPED  AND  PRINTED  AT 

THE  NEW  YORK  CATHOLIC  PROTECTORY, 

West  Chester,  New  York. 


PREFACE. 




St.  Ignatius  of  Loyola,  the  founder  of  the 
Society  of  Jesus,  should  be  ranked  among  those 
apostolic  men  who  have  exercised  the  ministry 
of  salvation  and  taught  the  principles  of  holi- 
ness.* Truly  he  was  born  to  help  men.  God 
taught  him  much,  and  from  these  heavenly  com- 
munications Ignatius  composed  his  admirable 
book  of  Exercises.  This  work  is  exceedingly 
well  fitted  to  direct  souls  in  the  paths  of  salva- 
tion and  perfection,  f The  clients  of  this  great 
Saint  then  look  upon  him  as  a mediator  and  a 
patron  in  the  important  matter  of  eternal  salva- 
tion, and  as  a guide  and  pattern  in  the 
dangerous  paths  of  the  spiritual  life.  The 

* St.  Bern.  fer.  3,  in  die.  Apost. 
t H.  R.  Rota,  to  Greg.  XV. 


IV 


PREFACE. 


virtues  of  Ignatius,  therefore,  which  are  here 
proposed  for  meditation,  will  be  arranged  in  ac- 
cordance with  the  three  degrees  of  the  spiritual 
life.  Hence,  the  Saint  will  be  presented  as  a 
bright  model — first,  in  the  purgative  way;  next,  m 
the  illuminative ; and  finally,  in  the  unitive.  At 
the  end  some  considerations  will  be  added  on  the 
Saint’s  most  precious  death.  Each  meditation 
will  be  accompanied  by  a prayer  to  St.  Ignatius, 
three  of  his  practical  sayings,  an  example,  a 
practice,  and  an  aspiration  to  be  made  frequently 
during  the  day.  The  meditations  will  be  ten  in 
number,  in  memory  of  the  ten  months  which  St. 
Ignatius  spent  at  Manresa,  amid  great  bodily 
sufferings  and  heavenly  joys  of  soul.  These 
meditations  can  be  used  for  the  ten  Sundays,  or 
for  the  nine  days  preceeding  the  Saint’s  feast ; 
and  for  the  feast  itself,  in  order  to  secure  his 
powerful  protection  and  obtain  the  grace  to  im- 
itate, in  some  degree,  his  wonderful  virtues. 
The  meditations  will  also  serve  to  gain  more 
largely  and  surely  the  plenary  indulgences,  which 


PREFACE. 


V 


two  Popes  granted  for  the  purpose  of  promoting 
and  spreading  devotion  to  St.  Ignatius.  By  the 
brief  “ Splendor  P externa  gloria”  our  most  holy 
Lord,  Gregory  XV.,  granted  a plenary  indulgence 
to  all  the  faithful,  who,  on  the  feast  of  St.  Igna- 
tius, after  confession  and  communion,  shall  pray 
for  the  Popes  intention  in  a church  of  the 
Society. 

Clement  XIII.  graciously  issued  the  following: 

Decree. 

Plenary  indulgence  of  the  ten  Sundays  in 
honor  of  St.  Ignatius  of  Loyola,  at  the  audience 
granted  by  the  Holy  Father,  (January  27,  1767). 

Moved  by  the  humble  prayer  of  Lawrence 
Ricci,  General  of  the  Society  of  Jesus,  our  most 
holy  Lord,  Clement  XIII.,  kindly  granted  a 
plenary  indulgence  for  all  their  sins  to  all  the 
faithful,  who,  on  ten  consecutive  Sundays  be- 
fore the  feast  of  St.  Ignatius,  or  on  any  other 
ten  Sundays  of  the  year,  shall,  with  true  repent- 
ance, confess  their  sins,  go  to  communion, 


VI 


preface. 


make  pious  meditations,  pray  or  perform  other 
Christian  works  in  honor  of  the  said  Saint,  and 
for  the  glory  of  God,  and  shall  devoutly  visit  a 
church  of  the  Society.  This  indulgence  can  be 
gained  on  any  one  of  the  ten  Sundays.  His 
holiness  willed  that  this  favor  should  hold  good 
for  all  time  to  come. 

Given  at  Rome,  in  the  office  of 
the  Secretary  of  the  Sacred  Con- 
gregation of  Indulgences,  on  the 
day  and  in  the  year  of  the  afore- 
said audience. 

N.  CARDINAL  ANTONELLI. 

S.  Borgia, 

Secretary  to  the  Sacred  Congregation 
of  Indulgences . 


DAILY  PRACTICE. 

— o^e 

1.  Morning  and  evening  to  do  all  our  actions, 
direct  all  our  affections  in  imitation  of  St.  Igna- 
tius. Offer  them  to  God  in  union  with  the 
Saint’s  affections  and  merits. 

2.  Say,  in  honor  of  St.  Ignatius,  ten  Our  Fa- 
thers, ten  Hail  Marys  and  ten  Glory  he  to  the 
Fathers , or  at  least  the  Glory  he  to  the  Father  ten 
times  to  obtain  some  virtue.  Say  also  the  fol- 
lowing Antiphon  and  prayer: 

• Antiphon. 

I came  to  cast  fire  on  the  earth,  and  what  will 
I but  that  it  be  kindled. 

V.  The  Lord  hath  led  the  just  man  by  right 
ways. 

R.  And  he  hath  shown  him  the  Kingdom  of 
God. 

Let  us  Pray. 

O God,  who  to  spread  the  glory  of  thy  name, 
didst,  through  St.  Ignatius,  strengthen  thy  mili- 
tant Church  with  new  assistance,  grant  us  that  % 

i 


2 


PIOUS  PRACTICES. 


by  his  help  and  imitation  of  him,  we  may  fight 
our  spiritual  enemies  here  on  earth,  and  be 
crowned  one  day  with  him  in  heaven,  who  livest 
and  reignest  with  the  Father  in  union  with  the 
Holy  Ghost,  God  forever  and  ever.  Amen. 

3.  Make  the  meditation,  or  at  least  read  it 
attentively  with  what  follows  it.  Comply  with 
the  practice,  and  often  during  the  day  repeat  the 
ejaculation. 


FIRST  MEDITATION. 

Purgative  Way. 

St.  Ignatius,  a pattern  of  true  conversion,  by 
his  ready,  generous  and  lasting  surrender  of  him- 
self to  God. 

Point  I. — Ready. — St.  Ignatius  had  already 
spent  nearly  thirty  years  of  his  life  amid  the 
splendor  of  courts  or  the  pomp  and  circumstance 
of  war.  To  prepare  his  soul  to  listen  to  the 
voice  of  grace,  God  allowed  a cannon-ball, 
during  the  siege  of  Pampeluna,  to  speed  on  its 
way  and  break  the  right  leg  of  the  warrior. 
Confined  to  his  bed  by  this  event,  Ignatius  sought 
some  means  to  while  away  the  slow-moving 
hours.  He  asked  for  some  of  the  light  reading 
of  those  times ; but  Providence  so  arranged  that 
no  book  of  the  kind  could  be  found  in  the 
house.  In  place  of  romances,  his  friends  brought 
him  a Life  of  Christ,  and  4 4 Flowers  from  the 
Lives  of  the  Saints.”  The  reading  of  these 
works  was  the  dawn  of  salvation  for  the  sufferer. 
The  grand  virtues  of  the  Saints  stirred  his  soul 
to  its  inmost  depths.  By  comparison  he  saw 
his  own  sins,  and  how  good  God  had  been  towards 
him.  A contest  arose  in  his  heart  between 


4 


PIOUS  PRACTICES. 


worldly  pleasure  and  Christian  virtue.  Each 
sought  to  win  him  to  its  own  side.  But  said 
Ignatius,  if  the  Saints  accomplished  such  won- 
ders through  the  grace  of  God,  why  should  not 
I do  as  much  with  the  same  grace  ? Hereupon, 
he  resolved  to  change  his  life,  to  atone  for  his 
sins,  and  to  imitate  the  bright  examples  of  the 
saints.  Full  of  this  thought  he  rose  from  his 
bed  and  threw  himself  on  the  ground.  There 
in  that  humble  posture  he  gave  himself  wholly 
to  God,  promising  never  more  to  seek  anything 
in  this  world  except  God  and  his  glory.  This 
noble  determination  sent  a shudder  through  hell 
itself.  The  evil  spirits  shook  the  house  of  Ig- 
natius as  with  an  earthquake,  and  split  open  its 
walls.  Still,  it  was  then  for  the  first  time  that 
the  repentant  soldier  tasted  true  peace  and  joy  of 
soul. 

Blessed  is  he  who  promptly  answers  the  call 
of  God,  and  makes  a full  offering  of  himself  to  the 
divine  majesty.  Had  Ignatius  disregarded  the 
voice  of  the  Lord,  he  would  not  be  honored  now 
among  the  chosen  saints  of  heaven : perhaps  he 
would  be  in  torments  among  the  lost.  People 
make  light  of  God’s  inspirations  because  they  do 
not  consider  the  infinite  goodness  that  sends 
them,  nor  the  infinite  blessedness  to  which  they 
lead  ; nor  the  infinite  evil  to  which  they  expose 


FIRST  MEDITATION. 


5 


those  who  neglect  them.  “Thou  knowest 
not  from  whence  he  cometh  or  whither  he 
goeth."*  You  know  not  in  what  order  God 
intends  to  bestow  on  you  his  series  of  graces  in 
order  that  you  may  save  your  soul.  Can  you, 
then,  dare  despise  present  graces,  and  promise 
to  yourself  others  in  the  future  ? What  folly  ! 
what  rashness  ! “ Dost  thou  know  the  order  of 
heaven,  says  God,  and  canst  thou  set  down  the 
reason  thereof  on  the  earth  ? ” f 

Point  II. — Generous . — To  give  up  the  world, 
riches,  honors,  one's  home,  to  embrace  Gospel 
poverty,  mortification  of  the  flesh,  and  the  greatest 
self-contempt  was  now  the  firm  resolution  of  Ig- 
natius. Immediately  God  “gave  him  a strong 
conflict  that  he  might  overcome."  % His  elder 
brother,  seeing  the  wonderful  change  that  had 
taken  place  in  Ignatius,  suspected  what  he  in- 
tended to  do.  He  therefore  appealed  to  Ignatius 
in  the  most  feeling  manner.  “I  beg  of  you," 
said  he  with  streaming  eyes,  “by  our  common 
parents,  by  all  our  family  interests,  to  look  well 
into  what  you  are  about  to  do.  Do  not  adopt 
any  form  of  life  that  would  brand  the  house  of 
Loyola  with  everlasting  disgrace."  On  the  other 
hand,  the  evil  spirit  held  up  before  his  mind,  the 

* John,  3,  v.  8.  t Job,  38,  v.  33. 
t Wisdom,  10,  v.  12. 


6 


PIOUS  PRACTICES. 


mockery  and  scorn  which  the  world  would  heap 
upon , him.  People  will  attribute  your  new  life 
to  cowardice,  or  to  despair  at  the  surrender  of 
Pampeluna.  During  this  fearful  conflict  Ignatius 
redoubled  his  prayers;  he  fasted,  and,  with  many 
tears,  he  sought  God  to  help  him.  As  in  his  first 
danger,  the  Prince  of  the  Apostles  came  to  deliver 
him,  so  now  the  Blessed  Virgin,  with  her  divine 
Infant,  appeared  to  him  in  order  to  strengthen 
him  in  his  holy  purpose.  This  vision  gave 
Ignatius  immense  relief.  It  made  an  altogether 
other  man  of  him.  In  it  he  received  such  a gift 
of  chastity  that  until  his  dying  day  he  never  was 
troubled  with  images  or  emotions  contrary7  to  the 
lovely  virtue  of  purity.  Eager  to  show  his  gra- 
titude to  our  Lady,  Ignatius  went  to  visit  her 
celebrated  shrine,  at  Montserrat.  Giving  his  rich 
clothes  to  a poor  man,  he  dressed  himself  in  sack- 
cloth and  girded  himself  with  a cord.  Thus 
attired,  he  entered  the  church,  hung  up  his 
sword  at  the  Blessed  Virgin's  altar,  and  in  accor- 
dance with  knightly  practice,  spent  the  whole 
night  in  watching  and  praying.  It  was  the  feast 
of  the  Annunciation.  Having  made  his  confes- 
sion, with  extraordinary  contrition,  he  went  to 
holy  communion,  bound  himself  by  a vow  of 
perpetual  chastity,  gave  himself  again  wholly  to 
God,  and  renewed  his  resolution  to  lead  an 
entirely  different  life.’ 


FIRST  MEDITATION. 


7 


Heroic  magnanimity  of  Ignatius  in  overcome 
ing  so  many  difficulties,  and  in  undertaking 
such  great  and  arduous  things  for  God  ! We 
are  terrified  by  the  slighest  obstacles — a futile 
human  respect  keeps  us  back.  No  wonder  that 
we  make  no  progress  in  the  ways  of  God.  “ The 
sluggard  willeth  and  willeth  not.  Every  sluggard 
is  always  in  want.  Desires  kill  the  slothful ; for 
his  hands  have  refused  to  work  at  all.  But  he 
that  is  just,  will  give,  and  will  not  cease.”* 

Point  III. — Constant . — Having  once  despised 
the  world,  Ignatius  guarded  his  heart  v/ith  all  care, 
lest  any  dust  of  that  world  should  stain,  or  adhere 
to  him.  For  eleven  years  he  never  asked  his  rela- 
tives for  any  relief  in  his  poverty,  he  never  wrote 
to  them,  and  having  once  received  a package 
of  letters  from  home,  while  he  was  at  prayer,  he 
threw  them  unopened  into  the  fire.  Some 
years  after  his  conversion  He  fell  very  sick,  and 
was  obliged  to  return  to  his  country.  Such  was 
his  reputation  for  sanctity  even  then,  that  the 
entire  clergy  came  in  a body  to  meet  him  ; but 
as  soon  as  he  could  escape,  refusing  the  hospi- 
tality of  his  relations,  he  betook  himself  to  the 
public  hospital  and  began  to  beg  his  living. 
Such  virtue  produced  great  fruits.  Such  crowds 


* Proverbs,  13  and  20. 


8 


PIOUS  PRACTICES. 


came  to  his  instructions  that  no  church  could 
hold  them.  He  was  obliged  to  preach  in  the 
open  fields ; people  climbed  trees,  and  got  into 
every  available  spot  to  hear  him.  Many  gave 
up  their  bad  lives — dissensions  were  quelled — 
enmities  disappeared — laws  were  made  to  pro- 
mote public  morality — many  good  works  were 
begun  and  supported  at  the  public  expense. 

Many  reform  their  lives ; but  how  easily  they 
discontinue  the  undertaking ! Whence  this 
fickleness  ? Former  bad  passions  and  evil  desires 
arise  and  entice.  They  are  listened  to.  The 
heart  is  no  longer  s raight  before  God  : men  be- 
come double-hearted  before  God,  and  are  in- 
constant in  their  works.  A double-minded  man 
is  inconstant  in  all  his  ways.  * Wherefore 
4 ‘ watch  ye  and  pray  that  ye  enter  not  into  temp- 
tation.” f For  not  he  that  shall  only  begin,  “ but 
he  that  shall  persevere  to  the  end,  he  shall  be 
saved.  ” J 

JPrayer. 

St.  Ignatius,  model  and  patron  of  true  con- 
version, the  oblation  which  thou  didst  make  of 
thyself  to  God  with  such  promptness,  magnan- 
imity and  perseverance,  was  the  beginning  and 


* James  I,  v.  8.  t Matth.  26,  v.  41. 

t Matth.  24,  v.  13. 


FIRST  MEDITATION. 


9 


progress  of  thy  wonderful  sanctity.  I who  have 
rejected  so  many  divine  inspirations,  who  per- 
severe so  little  in  my  purpose  of  a good  life,  and 
am  like  a reed  agitated  by  the  wind,  tossed 
about  by  my  disorderly  affections,  I fear  lest  my 
pusillanimity  and  inconstancy  be  the  cause  of 
my  eternal  ruin.  How  long  shall  I,  dull  of 
heart,  resist  the  Holy  Ghost  that  calls  me  ? How 
long  shall  I take  counsels  in  my  soul.*  How 
long  shall  I defer  good  works,  or  be  inconstant 
in  performing  them  ? Help  me,  holy  Ignatius, 
in  imitation  of  thee,  to  begin,  though  late,  to 
consecrate  myself  wholly  and  forever  to  God. 

Relying  on  thy  protection,  I resolve  and  prom- 
ise God  that  henceforward  I shall  seek  nothing 
but  him  and  his  glory.  O God  ! by  the  merits 
and  intercession  of  St.  Ignatius,  confirm  what 
thou  hast  wrought  in  me,  that  I may  live  faith- 
ful to  thee  unto  death.  Amen. 

Practical  Maxims  of  St.  Ignatius. 

i.  There  are  very  few  who  know  what  God 
would  make  of  them,  were  they  to  deny  them- 
selves and  give  themselves  into  his  hands,  to  be 
elaborated  by  his  divine  skill  and  industry.  That 
you  may  rank  in  this  small  number,  often  say 
with  your  whole  heart : “ Lord  what  wilt  thou 


Ps.  12,  V.*2. 


10 


PIOUS  PRACTICES. 


have  me  do  ? ” * and  do  with  the  greatest  care 
whatever  he  shall  bid  you  ! 

2.  Though  you  have  a prospect  of  doing  much 
hereafter  for  God,  do  not  neglect  to  do  now 
what  you  can  ; otherwise  you  may  lose  the  one, 
and  not  get  the  other.  Beware  of  this  common 
illusion.  “ Whatsoever  thy  hand  is  able  to  do, 
do  it  earnestly. 

3.  In  dangers  we  should  not  rely  much  on 
the  virtue  of  beginners.  It  is  like  seed  in  Spring 
time  : it  soon  sprouts,  but  it  also  sometimes  with- 
ers away  from  mere  contact  with  the  soil.  Those 
who  at  the  entrance  of  the  spiritual  life  do  not 
shun  dangers  prudently,  quickly  stray  from  the 
right  road.  “They  became  like  the  grass  of 
the  housetops,  which  withered  before  it  was 
ripe.”! 

Example. 

The  apartment  in  the  Castle  of  Loyola,  in 
which  St.  Ignatius  renounced  the  world  and 
consecrated  himself  to  God,  was  held  in  great 
veneration,  and  in  course  of  time  it  was  changed 
into  a chapel  on  account  of  miracles  obtained 
there  and  through  the  piety  of  the  Saints  own 
family.  The  number  of  persons  who  went  there 
on  pilgrimages  was  very  great,  especially  dur- 

* Acts,  9,  v.  6.  tEccli.  9,  v.  10. 

t Isaiah,  37,  v.  27. 


FIRST  MEDITATION. 


ing  the  feast  of  the’Saint  and  its  octave.  Some- 
times there  were  more  than  fifteen  thousand  to 
receive  holy  Communion  in  those  eight  days. — 
Queen  Mary,  of  Austria,  the  mother  of  Charles 
II.,  to  satisfy  the  devotion  of  the  people  as  well 
as  her  own  toward  the  Saint,  built  a magnificent 
church  in  his  honor  at  Loyola,  and  enriched  it 
with  many  privileges  and  precious  gifts.  In  that 
church  not  only  did  many  miraculously  recover 
their  bodily  health,  but  numberless  conversions 
were  wrought  and  numberless  spiritual  favors 
received.  We  mention  here,  briefly,  two  of  the 
latter.  St.  Ignatius  there  warned  a man  to  con- 
fess five  mortal  sins,  which,  through  negligence, 
he  had  left  out  in  a previous  confession.  The 
man  complied  immediately.  Another  man  who 
had  a bad  memory,  could  not  recall  his  sins. 
He  invoked  St.  Ignatius,  and  immediately  the 
man  saw  all  his  sins  as  distinctly  as  if  they  were 
written  out  before  his  eyes. — Bollandists  . for 
July. 

Practice. 

In  imitation  of  St.  Ignatius,  resign  your  will 
to  God — and  always  endeavor  to  do  what  is 
pleasing  to  him. 

Ejaculation. 

Through  the  intercession  of  St.  Ignatius,  con- 
firm, O God,  what  thou  hast  wrought  in  us. 
— Ps.  67,  v.  29. 


12 


PIOUS  PRACTICES. 


SECOND  MEDITATION. 

St.  Ignatius,  a pattern  of  true  penance,  in  the 
chastisement  of  his  body,  in  his  interior  morti- 
fication, and  in  watchfulness  over  his  heart. 

Point  I. — In  the  chastisement  of  his  body. — Hav- 
ing overcome  the  world,  St.  Ignatius  wished  to 
unite  himself  more  closely  to  Christ.  He  resolved, 
therefore,  to  conquer  self,  and  first  of  all,  to  bring 
his  body  into  subjection  according  to  the  words 
of  the  Apostle:  “They  that  are  Christ's,  have 
crucified  their  flesh.'  * For  this  purpose  he  quit- 
ted Montserrat,  and  went  to  Manresa.  Not  far 
from  this  town  he  found  a cavern,  in  which  he 
took  up  his  abode,  and  there  he  began  his 
course  of  penance.  Under  the  kind  of  sack  that 
covered  his  body  he  wore  an  iron  chain,  hair- 
cloth, and  thorns.  Every  day  he  begged  his  food 
frona  door  to  door.  He  fasted  entire  weeks  on 
bread  and  water,  except  on  Sundays,  when  he 
allowed  himself  some  herbs  or  vegetables,  which 
he  sprinkled  with  ashes  and  clay.  Every  day, 
too,  he  scourged  himself  severely  at  least  three 
times — he  spent  seven  hours,  one  after  the  other, 
on  his  knees  in  prayer,  and  the  little  sleep  he 
granted  himself  was  taken  on  the  bare  ground. 


Galatians,  5,  v.  24. 


SECOND  MEDITATION. 


F3- 

Once  he  abstained  from  food  for  three  whole 
days;  at  another  time  he  prolonged  this  fast  to 
the  seventh  day — when  he  was  found  lying  al- 
most lifeless  on  the  ground.  People  besought 
him  to  lessen  this  excessive  austerity ; but  his 
answer  was  : let  me  at  least  suffer  a little  that  I 
may  attend  to  the  important  interests  of  my 
soul. 

Take  you,  also,  this  advice  for  yourself. 
Suffer  a little  in  this  world  in  order  to  provide 
for  the  eternal  salvation  of  your  soul.  Your  past 
sins  require  this  from  you  much  more  than  from 
Ignatius:  your  present  rebellious  concupiscences 
call  for  the  same.  Endeavor  to  enable  you 
to  say  with  the  Apostle:  44  I chastise  my  body,  and 
bring  it  into  subjection,  lest  I,  myself,  should 
become  a castaway/’* 

Point  II. — Interior  mortification. — With  the  ser- 
vants of  Christ,  bodily  penance  is  employed  as 
a means  to  subjugate  the  disorderly  affections  of 
the  soul.  4 4 Those  who  are  Christ’s  have  crucified 
their  flesh  with  the  vices  and  concupiscences.  ”f 
Wherefore,  Ignatius,  in  accordance  with  the  words 
of  Christ:  44  If  any  man  will  come  after  me,  let 
him  deny  himself.”  J In  addition  to  corporal 


* I.  Cor.  9,  v.  27  t Galat.  5,  v.  24. 
X Luc.  9,  v.  23. 


PIOUS  PRACTICES. 


14 

austerities,  he  gave  himself  with  the  greatest  zeal 
to  the  mortification  of  the  soul.  In  the  first  part 
of  his  life  he  was  fond  of  the  praises  of  men — he 
used  to  pay  great  attention  to  cleanliness  and 
dress.  To  punish  himself  for  these  defects,  he 
•concealed  the  nobility  of  his  family;  he  took  no 
care  of  his  personal  appearance;  he  mixed  with 
Xhe  poorest  and  filthiest  of  men,  and  tried  to  im- 
itate their  manners.  He  never  combed  his  hair, 
and  allowed  his  finger  nails  to  grow  immoderate- 
ly. Nor  did  he,  while  leading  this  horrid  kind  of 
life,  grant  his  body  anything  that  could  please  it 
or  lessen  its  affliction.  Thus  it  was  “he  put 
away  from  him  the  love  of  self,  and  of  all  that  is 
not  God.”  * 

Blessed  is  he,  who  by  self-denial,  has  entirely 
cast  off  self-love,  so*that  the  love  of  God  alone 
reigns  in  his  heart.  It  is  vain  to  hope  for  a true 
love  of  God,  unless  we  first  drive  out  of  our 
hearts  all  love  of  self.  You,  who  indulge  your- 
self and  all  your  desires;  who  see  no  fault  in  con- 
stant self-gratification;  remember  that  if  there  is 
no  fault  now,  there  will  be  presently.  The  devil 
is  cheating  you,  and  exulting  at  your  behavior. — 
“If  thou  give  to  thy  soul  her  desires,  she  will 
make  thee  a joy  to  thy  enemies.  ”f 


Process  of  his  canonization. 


t Eccli.  18,  v.  31. 


SECOND  MEDITATION. 


15 


Point  III.  — Watchfulness  over  his  heart . — With 
corporal  mortification  and  interior  self-denial 
Ignatius  joined  the  closest  scrutiny  of  heart,  in 
order  to  pluck  and  root  out  of  it  every  evil  pro- 
pensity. “It  shall  not  leave  them  root  nor 
branch/'*  St.  Ignatius  was  very  remarkable  for 
this  self-examination.  At  Manresa  he  began  to 
look  into  his  conscience  at  noon  and  in  the  even- 
ing. He  weighed  all  his  words  and  thoughts;  he 
investigated  their  occasions  and  causes,  whether 
internal  or  external,  with  the  minutest  care. 
Though  he  was  thoroughly  master  of  himself, 
and  merely  lent,  but  never  gave  himself,  to  the 
things  of  this  world,  yet  such  was  his  watchful- 
ness over  his  heart  that  every  hour  he  examined 
his  conscience.  He  learned  from  the  Holy 
Ghost  another  kind  of  examen,  which  he  called 
the  particular  examen.  The  practice  of  this  ex- 
amen consists  of  selecting  a vice  or  defect  that 
we  wish  to  get  rid  of,  or  a virtue  that  we  intend  to 
acquire.  Then  early  in  the  morning  we  resolve 
to  resist  the  vice  during  the  day — we  try  to  fore- 
see the  occasions  in  which  we  may  be  exposed 
to  fall,  and  we  take  our  precautions  against  them* 
— About  noon  we  inquire  how  we  have  passed 
the  morning;  we  mark  our  faults  on  a paper 


Malach.  4,  v.  1. 


i6 


PIOUS  PRACTICES. 


specially  arranged  for  the  particular  examen,  a 
model  of  which  can  be  found  in  Fr.  de  Palma’s 
little  treatise  on  this  exercise.  Then  we  com- 
pare our  examen,  one  day  with  another,  to 
see  our  progress.  We  beg  pardon  for  our  fail- 
ures, and  renew  our  good  resolution.  In  the 
evening,  before  retiring,  we  go  through  the  same 
process.  This  exercise,  when  faithfully  carried 
out,  cannot  fail  to  rid  us  of  our  defects.  It  is  also 
an  immense  assistance  for  the  acquisition  of  vir- 
tue. In  this  case,  we  choose  the  virtue  which 
we  intend  to  acquire;  resolve  on  it,  and  exam- 
ine ourselves  about  it,  as  above.  But  this  exercise 
must  be  practised  energetically.  St.  Ignatius 
never  stopped  until  he  had  secured  his  yirtue,  or 
rooted  out  his  defect.  In  this  way  he  made 
daily  progress  in  the  interior  life,  and  attained 
high  perfection,  and  extreme  purity  of  soul. 

Whoso  shuns  this  care  of  his  conscience 
makes  little  account  of  spiritual  progress.  He 
loves  sin;  “he  would  not  understand  that  he 
might  do  well.”*  Silly  mortal  ! when  the  time 
for  judgment  comes,  there  will  be  no  room 
for  correction,  but  only  for  damnation. f En- 
deavor, then,  at  present,  by  this  twofold  examina- 
tion, namely  the  general  and  the  particular, 


Ps.  35,  v.  4. 


t St.  Austin. 


SECOND  MEDITATION. 


17 


to  uproot  and  destroy  every  defect  that  is  in  thee. 
Build  up,  plant  in  thy  soul  all  the  virtues  which, 
according  to  thy  position  in  life,  God  requires 
of  thee.  4 4 Let  not  your  eye  spare,  nor  be  ye 
moved  with  pity/’* 

Prayer. 

Holy  Ignatius  ! admirable  pattern  of  penance  ! 
When  I consider  thy  great  bodily  austerities,  thy 
self-denial,  and  thy  watchfulness  over  thy  soul,  I 
feel  ashamed  of  myself,  and  I blame  myself 
heartily  for  my  contrary  way  of  living.  I seek 
pleasure  as  though  I had  committed  no  sin.  I 
indulge  my  senses,  my  concupiscences  that  are 
the  instruments  and  causes  of  so  many  offences 
against  God.  I am  so  blinded  by  my  self-love 
that  I take  no  thought  of  satisfying  divine  justice, 
to  which  I am  so  deeply  in  debt : rather  I dare 
provoke  that  same  justice  by  committing  new 
sins.  Oh  holy  patron  ! have  pity  on  my  soul  ! 
obtain  for  me  from  God,  the  true  spirit  of  penance 
that  I need  so  much,  in  order  that  I may  bewail 
my  sins,  punish  myself  for  them  as  I should,* 
constantly  deny  my  evil  inclinations,  watch  al- 
ways over  my  heart,  and  destroy  the  poisonous 
roots  of  sin,  which  still  remain  in  my  soul. 
Amen. 


Ezechiel,  9,  v.  5. 


i8 


PIOUS  PRACTICES. 


Maxims. 

1.  Bodily  mortification  must  not  be  so  severe 
as  to  hinder  greater  good,  nor  so  slight  as  to 
allow  the  flesh  to  grow  insolent  towards  the 
spirit.  In  his  additions  to  his  Spiritual  Ex- 
ercises, St.  Ignatius  assigns  the  following  four 
ends  for  bodily  penance.  First,  to  make  some 
due  atonement  for  our  past  sins.  Secondly,  to 
curb  our  present  disorderly  inclinations.  Thirdly, 
to  obtain  graces  from  God.  Lastly,  to  reproduce 
in  ourselves  Christ  crucified.  In  these  four 
ways  then,  under  the  direction  of  your  spiritual 
guide,  4 ‘ bring  forth  fruits  worthy  of  penance.”* 

2.  We  should  value  more  the  abnegation  of 
our  own  will,  than  power  to  raise  the  dead.  The 
latter  belongs  to  what  are  called  gratia  gratis 
data , that  is  to  say,  graces  which  do  not  neces- 
sarily suppose  personal  sanctity  in  their  possessor, 
and  are  given  for  the  good  of  others.  But  self- 
conquest benefits  us  in  this  life  as  well  as  in  the 
life  to  come. 

3.  To  overcome  our  rebellious  nature,  it  is  good 
to  enter  into  ourselves,  and  inquire  what  we  have 
done,  what  we  have  to  do,  and  what  may  happen 
us.  Meanwhile  we  should  be  ready  for  the  future. 
— Thus — “ Set  your  heart  upon  your  ways,  ’f 


* Luke  3,  v.  9. 


t Aggeus  1,  v.  27. 


SECOND  MEDITATION. 


19 


Example. 

There  can  be  no  doubt  that  from  his  throne  in 
heaven,  St.  Ignatius  looks  down  with  special  love 
upon  Manresa.  There  it  is  that  he  began  his 
spiritual  campaign  ; there  was  his  school  of  heav- 
enly wisdom,  the  See  of  his  primitive  church, 
the  witness  of  the  many  divine  favors  that  God 
was  pleased  to  confer  upon  his  servant.  The 
people  of  Manresa  showed  great  charity  to  Igna- 
tius whilst  he  lived  among  them ; and  their 
descendants  vie  with  their  ancestors  in  piety 
toward  their  patron.  Every  spot  that  Ignatius 
had  anything  to  do  with  is  now  sacred  in  the 
eyes  of  the  Manresans.  The  cave  in  which  he 
spent  ten  months  has  become  famous.  The 
earth  and  stones  found  in  it  are  a cure  for  all 
diseases.  Over  the  marble  altar  of  that  cave  is  a 
picture  of  Ignatius,  in  which  he  is  represented  as 
looking  intently  on  the  Blessed  Virgin  and  her 
divine  child,  and  learning,  as  it  were,  from  them 
what  he  is  to  write.  Beneath  this  picture  is  the 
following  inscription  : “ Here  St.  Ignatius  com- 

posed his  Spiritual  Exercises,  which  were  after- 
wards approved  by  Pope  Paul  III.”  Not  far  from 
the  cave,  in  a church  dedicated  to  our  Lady,  a 
bundle  of  sharp  thorns,  that  the  Saint  used  to 
wear  around  his  body,  is  kept  enclosed  in  his 


20 


PIOUS  PRACTICES. 


silver  statue.  God  has  wrought  many  wonders 
by  these  thorns.  In  an  old  hospital  of  the  place 
is  a chapel  that  was  once  the  room  of  Ignatius. 
It  was  in  this  room  that  he  had  the  ecstasy, 
which  lasted  for  eight  days.  Over  the  altar  of 
this  chapel  there  is  a painting  of  the  Saint  look- 
ing at  the  open  heavens,  and  receiving  from  an 
angel  a banner  inscribed  with  the  name  of  Jesus. 
— Bollandists  for  July . 

Practice. 

Besides  your  general  examen  of  conscience 
for  every  evening,  practice  the  particular  examen 
on  any  defect  that  you  find  yourself  falling  into 
oftenest. 

Ejaculation. 

“ Pierce,  thou,  my  flesh  with  thy  fear,”  * O 
God,  that  I also  may  repent  and  do  penance. 

* Psalm  1 1 8,  v.  120. 


THIRD  MEDITATION. 


21 


THIRD  MEDITATION. 

St.  Ignatius,  a pattern  of  endurance  in  hi3 
travels,  in  works  of  zeal,  and  under  persecution 

Point  i .—In  his  travels . — In  an  ecstasy,  God 
made  known  to  Ignatius  that  he  had  been  chosen 
to  carry  the  divine  name  to  the  nations,  to  kings, 
and  to  the  sons  of  Israel ; and  he  showed  the 
Saint  how  much  he  would  have  to  suffer  for  the 
name  of  Jesus.  Yet  Ignatius  received  no  distinct 
intimation  of  any  suffering  in  particular.  How- 
ever, his  great  love  for  our  Lord  led  him  to 
Jerusalem  with  a view  to  bring  unbelievers  to  the 
light  of  the  gospel,  or  at  least  to  win  the  martyr's 
crown.  Worn  to  a skeleton  with  austerity,  and 
relying  alone  on  Divine  Providence,  he  reached 
Palestine  after  many  hardships  on  sea  and  on 
land.  Several  times  he  visited,  with  the  deepest 
veneration  and  shedding  many  tears,  the  various 
spots  hallowed  by  the  footsteps  of  Christ,  immor- 
talized by  his  bitter  sufferings,  and  consecrated  by 
his  blood.  His  soul  overflowed  with  incredible 
sweetness  while  he  was  performing  these  pious 
pilgrimages,  especially  as  our  Lord  himself  often 
appeared  to  him  at  these  times.  He  desired  to 
spend  the  rest  of  his  days  in  the  holy  places; — 
but  he  was  unable  to  obtain  leave  from  the 


22 


PIOUS  PRACTICES. 


Ecclesiastical  Superiors  in  Palestine  to  satisfy  his 
longing.  With  a heavy  heart,  and  amid  the  same 
perils  at  sea  as  formerly,  he  returned  to  Europe. 
There  he  devoted  himself  entirely  to  spreading 
the  fire  of  divine  love  in  the  cities  of  Italy,  Spain, 
and  France.  Finally,  at  Paris,  God  bade  him 
present  himself  with  his  companions  to  the  Sov 
ereign  Pontiff,  and  offer  his  own  and  their 
services  for  the  holy  ministry,  either  among  un- 
believers, or  in  Christian  countries.  The  life 
which  Ignatius  had  led  for  so  many  years  was  so 
laborious  and  so  wretched  in  a human  point  of 
view,  that  doctors  of  the  Sorbon  questioned 
whether  it  were  lawful  for  a nobleman  to  live  in 
such  penury  and  abjection,  even  for  the  love  of 
God.  But  the  Saint  knew  well  what  he  was 
doing.  Our  Lord  often  4 ‘showed  himself  to 
him  cheerfully  in  the  way,  and  met  him  with  all 
providence/'  * 

Perhaps  we  are  afraid  of  the  slightest  labor 
for  our  neighbor ; or  to  visit  our  Jesus  Christ 
in  the  tabernacle.  Yet  we  can  undergo  fatigue 
for  the  sake  of  recreation  and  pleasure.  It  is 
only  our  steps  for  God  that  the  angels  reckon 
in  heaven  : the  others  disappear  altogether,  or 
they  are  numbered  among  our  evil  deeds,  that 


Wisdom  6,  v.  17, 


THIRD  MEDITATION. 


23 

we  may  be  punished  for  them.  Therefore, 

4 ‘ make  straight  steps  with  your  feet.”  * 

Point  II. — In  works  of  zeal, — As  the  Roman 
Rota  observed,  St.  Ignatius  did  not  consider 
himself  the  friend  of  Christ,  unless  he  loved  and 
cherished  the  souls  that  Christ  redeemed.  His 
zeal  brought  him  a plentiful  harvest  of  toil,  of 
suffering,  and  of  hatred  on  the  part  of  men. 
When  he  was  starting  for  Jerusalem,  he  saw 
that  grievous  sins  were  committed  on  board  the 
ship:  wherefore,  he  rebuked  the  lustful  offender# 
with  great  force  of  language.  These,  conspiring 
with  the  sailors,  resolved  to  abandon  their  trouble- 
some monitor  on  some  deserted  island.  Ignatius 
knew  their  intentions  ; still,  relying  on  God,  he 
continued  to  chide  the  sinners.  As  they  were 
nearing  the  island  on  which  the  Saint  was  to  be 
abandoned,  an  adverse  wind  arose,  and  blew  the 
vessel  out  to  sea,  so  that  his  enemies  had  to  carry 
him,  against  their  will,  as  far  as  Cyprus. 

There  was  in  Barcelona  a nunnery  that  Igna- 
tius brought  to  repentance  and  a regular  life. — 
This  made  some  bad  men  of  the  place  so  angry 
that  they  gave  him  a beating,  from  the  effects  of 
which  he  was  confined  to  his  bed  for  three 
months.  As  soon  as  he  recovered,  he  was  again 


Heb.  v.  21,  13. 


24 


PIOUS  PRACTICES. 


at  his  works  of  charity.  His  friends  begged  him 
not  to  expose  his  life  again  : but  his  only  answer 
was  : ‘‘Nothing  better  could  happen  to  me  than 
to  die  for  Christ  and  my  neighbor.” 

At  Paris  there  was  a young  man  who  led  an 
immoral  life.  Ignatius  wished  to  convert  him. 
One  cold  night  in  the  depth  of  winter,  Ignatius 
plunged  naked  into  a pond  alongside  the  road 
that  the  young  man  followed  in  going  to  his 
pleasures.  As  soon  as  he  saw  the  young  man 
4 approach,  he  cried  out  to  him  in  a deep,  solemn 
voice  : “ unfortunate  man  ! where  are  you  going  ? 
Do  you  see  the  sword  of  divine  justice  suspended 
over  your  head  ? Go,  enjoy  your  wicked  delights. 
I shall  remain  here  in  punishment  for  your  sake, 
until,  by  my  suffering,  I turn  the  wrath  of  heaven 
away  from  you.”  Struck  by  these  unexpected 
words,  and  by  the  great  charity  of  Ignatius,  the 
young  sinner  was  ashamed  of  himself.  He  re- 
traced his  steps  and  gave  up  for  ever  his  evil 
habits. 

“Recover  thy  neighbor  according  to  thy  pow- 
er,” * says  the  Holy  Ghost.  “If  any  man  have 
not  care  of  his  own,  and  especially  of  those  of 
his  house,  he  hath  denied  the  faith,  and  is  worse 
than  an  infidel.”  f But  above  all  spare  no  pains 


Eccli.  29,  v.  26. 


1 1 Tim.  5,  v.  8. 


THIRD  MEDITATION. 


25 


to  recover  the  grace  of  God,  if  you  have  lost  it; 
and  avoid  in  future  all  occasions  of  sin.  “ Strive 
for  justice  for  thy  soul,  and  even  unto  death  fight 
for  justice.”  * 

Point  III. — In  persecutions . — The  fervent  exhor- 
tations of  Ignatius,  his  holy  life,  touched  many 
hearts.  Remarkable  changes  of  life,  and  con- 
versions took  place.  These  caused  such  a stir 
that  Ignatius  was  looked  upon  as  a sort  of  en- 
chanter, or  magician.  People  said  that  he  be- 
witched men  by  his  talk.  He  was  often  thrown 
into  prison  for  this  reason.  Plowever,  his  inno- 
cence was  proved  every  time,  and  he  was  always 
honorably  released.  These  trials  did  not  prevent 
persons  from  crowding  around  him.  He  taught 
them  the  Christian  doctrine  and  gave  them  some 
spiritual  exercises.  Some  compassionated  him 
at  being  put  in  jail.  “Is  a jail  such  a misery? 99 
said  Ignatius.  “ My  greatest  desire  is  to  suffer  for 
Christ,  more  jails,  manacles,  chains,  and  so  forth, 
than  there  are  in  all  Salamanca.”  A learned 
doctor  hearing  the  Saint  speak  in  this  way, 
admired  the  greatness  of  his  soul,  and  his  elo- 
quence ; and  when  he  reached  his  house  his 
exclamation  was  : “I  have  seen  Paul  in  fetters.” 
Every  conversion  was  for  St.  Ignatius  a source  of 


Eccli.  4,  v.  33. 


26 


PIOUS  PRACTICES. 


new  suffering  and  persecution.  On  the  other 
hand,  new  persecutions  always  brought  him  an 
increase  of  zeal  and  of  spiritual  joy. 

Let  us  blush  at  our  pusillanimity.  Not  only 
we  cannot  bear  persecution  for  the  defence  of 
virtue  and  piety,  but  we  cannot  tolerate  a slight 
mockery,  a word  of  contempt.  Human  respect 
drives  us  from  the  path  of  duty.  O,  henceforth 
let  us  deem  ourselves  happy  should  it 4 ‘be  given 
to  us  for  Christ  not  only  to  believe  in  him,  but 
also  to  suffer  for  him."  * 

Prayer. 

Magnanimous  St.  Ignatius ! I admire  thy 
vehement  desire  to  suffer  for  Christ,  which  no 
waters  of  labor  or  of  persecution  could  extinguish. 
“ Because  thou  wast  acceptable  to  God  it  was 
necessary  that  temptation  should  prove  thee."  f 
Thou  didst  glory  in  tribulations,  because  thou 
wast  “ accounted  worthy  to  suffer  reproach  for  the 
name  of  Jesus."  J Faith  teaches  me  what  it 
taught  thee,  namely,  that  tribulations  are  a 
token  of  special  love  from  God,  and  have  for 
scope  to  make  us  like  unto  God's  Son  in  this 
world,  and  in  the  next,  sharers  of  his  glory.  My 


# Philippians,  I,  v.  29.  t Tobias,  12,  v.  13. 

Acts,  5,  v.  4 1. 


THIRD  MEDITATION. 


27 


lack  of  love  for  God  is  the  reason  why  I find  it 
hard  to  suffer  for  Christ,  why  I shun  the  cross 
or  bear  it  grudgingly.  But  if  I refuse  to  be 
Christ's  companion  in  suffering,  how  can  I presume 
to  share  his  society,  and  dwell  one  day  with  him 
in  his  never-ending  kingdom.  Wherefore,  I 
beseech  and  implore  thee,  Holy  Patron,  to  ob- 
tain for  me  an  ardent  love  for  my  God  that  in 
imitation  of  thee  “ I may  never  glory,  save  in  the 
cross  of  our  Lord  Jesus  Christ.'’* 

Maxims. 

1.  When  God  gives  one  many  occasions  for 
suffering,  he  is  preparing  that  person  for  high 
sanctity.  If,  then,  you  wish  to  become  very 
holy,  ask  God  to  grant  you  such  occasions. 
“Because  thou  wast  acceptable  to  God,  it  was 
necessary  that  temptation  should  try  thee,"  said 
the  angel  to  Tobias. 

2.  There  is  no  fuel  that  so  lights  up  the  love 
of  God  in  a soul  as  the  wood  of  the  cross,  which 
Christ  himself  used  at  the  sacrifice  of  his  infinite 
love.  If,  therefore,  thou  desirest  to  love  God, 
“ glory  not,  save  in  the  cross  of  our  Lord  Jesus 
Christ." 


Galatians,  6,  v.  14. 


28 


PIOUS  PRACTICES. 


3.  He  who  fears  the  world  too  much,  will 
never  do  anything  notable  for  God.  God  alone 
is  to  be  feared  ; the  judgments  of  the  world 
should  be  despised.  “If  you  had  been  of  the 
world,  the  world  would  love  its  own  ; but  be- 
cause you  are  not  of  the  world,  but  I have 
choosen  you  out  of  the  world,  therefore  the  world 
hateth  you/'  * 

Example. 

While  Ignatius  was  ardently  laboring  for  the 
good  of  souls  at  Barcelona,  without  the  slightest 
fear,  though  persons  there  had  carried  their  vio- 
lence towards  him  so  far  as  even  to  beat  him  severe- 
ly, an  event  took  place  that  made  his  holiness  very 
conspicuous.  Two  brothers  were  at  law  about 
an  inheritance:  judgment  was  given.  The  one 
who  lost  the  suit  was  so  overwhelmed  with  grief 
and  despair  that,  in  a moment  of  strong  tempta- 
tion, he  hanged  himself  in  his  own  room.  The 
neighbors  came  in  crowds  to  see  the  horrid  sight. 
As  soon  as  he  heard  what  had  happened,  Ignatius 
too,  ran  to  the  house,  cut  down  the  dead  body, 
and  ordered  it  to  be  laid  on  the  bed.  Then  fall- 
ing on  his  knees,  he  prayed  to  God  with  many 
tears,  for  the  salvation  of  that  unfortunate  soul. 


John,  15,  v.  19. 


THIRD  MEDITATION. 


29 


Wonderful  to  say  ! while  Ignatius  prayed,  and 
all  eyes  were  riveted  in  expectation  on  the  corpse, 
the  wretched  man  opened  his  eyes,  called  for  a 
priest,  made  his  confession,  and  then  gave  up  his 
soul  to  God.  This  miracle  was  reported  through- 
out the  town  and  all  over  the  country,  and  it  ex- 
cited everywhere  the  greatest  admiration  for 
Ignatius. — Bollandists  for  July . 


Practice. 


Patience  in  adversity.  Patience  hath  a perfect 


work.* 


Ejaculation. 


May  I never  glory,  save  in  the  cross  of  our 
Lord  Jesus  Christ. 


* Tames,  I,  v.  4. 


\ 


3° 


PIOUS  PRACTICES. 


FOURTH  MEDITATION. 

The  Illuminative  Way. 

St.  Ignatius  a pattern  of  prayer  in  his  applica- 
tion to  prayer,  in  the  gift  of  contemplation,  and 
in  the  teaching  of  prayer. 

Point  I. — In  application  to  prayer . — The  im- 
mense zeal  which  St.  Ignatius  felt  for  Christ  and 
his  glory,  was  lit  up  in  his  soul  by  his  application 
to  prayer.  At  the  beginning  of  his  conversion 
he  did  himself  much  violence  for  the  sake  of 
prayer.  He  remained  seven  hours  every  day  on 
his  knees  in  prayer.  Gradually,  through  the 
assistance  of  God,  he  released  himself  from  sub- 
jection to  the  body,  and  then  he  attained  such  a 
gift  of  prayer  that  as  soon  as  he  placed  himself 
in  the  divine  presence,  he  was  rapt  up  in  God, 
his  heart  glowed  as  in  a fire,  and  his  face  was  all 
ablaze  “from  the  conversation  of  the  Lord.’7* 
During  the  whole  day  he  felt  such  sweetness  of 
soul,  he  was  so  lost  in  God  that  a look  at  the 
heavens,  at  the  stars,  on  which  he  loved  to  gaze, 
the  sight  of  a flower,  or  of  any  object  in  nature, 
no  matter  how  trifling,  spoke  to  him  of  God, 


Exod.  34,  v.  29. 


FOURTH  MEDITATION. 


31 


filled  his  soul  with  delight,  and  absorbed  him  in 
divine  love.  He  undertook  nothing  of  any  con- 
sequence, before  consulting  and  begging  the 
favor  of  God.  The  slightest  religious  duty  filled 
him  with  an  ardor  that  appeared  exteriorly, 
glowed  in  his  eyes,  and  made  him  burst  into 
tears.  Indeed,  he  wept  so  much  in  this  way  that 
he  injured  his  eyesight  very  seriously.  Yet  the 
loss  did  not  affect  him  in  the  least.  His  friends, 
however,  prevailed  on  him  to  ask  God  for  power 
to  restrain  his  weeping.  The  prayer  was  heard, 
for  ever  afterwards  he  had  such  a mastery  over 
his  tears  that  he  could  withhold,  or  let  them  flow 
at  will. 

Would  that  we  had  the  habit  of  seeing  God's 
power,  wisdom,  and  goodness  in  every  created 
object.  This  gift  is  obtained  only  by  persevering 
prayer.  We  pray  heedlessly,  our  thoughts,  our 
hearts  wander  ; so  that  our  Lord  may  say  to  us  : 
“ What ! could  you  not  watch  one  hour  with  me  ? 
Watch  ye,  and  pray  that  ye  enter  not  into  temp- 
tation. ”* 

Point  II. — The  gift  of  contemplation. — By 
continually  devoting  himself  to  prayer,  Ignatius 
attained  the  highest  excellence  in  that  holy  ex- 
ercise. He  frankly  avowed  that  at  Manresa  he 


Matth.  26,  v.  40-41. 


3* 2 


PIOUS  PRACTICES. 


learned  more  from  God  in  an  hour,  than  all  the 
learned  men  of  the  world  could  teach  him. 
During  his  contemplations  in  that  blessed  retreat, 
he  was  often  rapt  in  ecstasy.  He  saw  our  Lord 
most  clearly  in  the  Sacred  Host : he  gained  a 
profound  insight  into  the  Incarnation,  and  other 
Christian  mysteries.  When  he  recited  the  Creed, 
the  adorable  Trinity,  three  in  persons  one  in 
essence,  was  manifest  to  him,  so  that  he,  a man 
of  no  learning,  did  not  hesitate  to  write  a book 
on  that  most  august  mystery.  These  visions  so 
strengthened  Ignatius  in  the  true  faith  that  were 
there  no  other  proofs  of  Christianity,  he  would 
not  have  hesitated  to  die  for  it  merely  on  account 
of  what  God  taught  him  at  Manresa.  In  those 
raptures,  which  at  times  lasted  from  two  even  to 
eight  days,  his  countenance  was  lit  up,  rays  of 
light  encircled  his  head,  and  his  body  was  raised 
from  the  ground.  During  them  our  Lord  and 
the  Blessed  Virgin  appeared  visibly  to  him,  and 
gave  him  instructions.  Ever  after  this  period 
of  his  life,  Ignatius  enjoyed  such  union  and 
familiarity  with  God  that  those  who  knew  him 
intimately,  considered  his  existence  as  an  un- 
broken contemplation  and  one  uninterrupted 
ecstasy.*  Yet  though  possessing  so  high  a 

* James  Alvarez  de  Paz,  De  vita  Spir.  Tom  3,  lib. 

2.  c.  3. 


FOURTH  MEDITATION. 


33 


degree  of  contemplation,  whenever  he  intended 
to  pray,  he  prepared  himself  with  as  much  care 
as  if  he  were  wholly  unpractised. 

How  different  is  our  way  of  acting  in  this  re- 
gard ! We  go  to  prayer  without  any  preparation, 
and  full  of  distractions.  What  wonder  that  our 
minds  wander  as  long  as  our  prayer  lasts. 
Before  prayer  or  meditation,  let  us  bring  to  mind 
the  subject  upon  which  we  are  about  to  meditate, 
or  to  pray.  When  praying  we  should  place  our- 
selves before  God  with  great  faith  and  eargerness, 
and  ask  him  “to  cause  the  light  of  his  counten- 
ance to  shine  on  us.”  * We  should  also  watch, 
and  keep  our  mind  from  running  to  other 
thoughts.  “Before  prayer,  prepare  thy  soul: 
and  be  not  as  a man  that  tempteth  God.’f 

Point  III. — Teaching  prayer . — God  choose  St. 
Ignatius  for  the  gaining  of  many  souls,  and  to 
direct  them,  mainly  by  his  Spiritual  Exercises, 
in  the  way  of  salvation  and  perfection.  Hence, 
he  led  his  servant  through  all  the  arduous  paths 
of  the  spiritual  life  ; he  allowed  him  to  be  afflicted 
with  every  form  of  scruple  and  temptation,  so 
that  he  might  learn,  by  his  own  personal  experi- 
ence, the  heavenly  art  of  guiding  souls  amid 
those  dark  and  dangerous  regions.  At  a later 


Ps.  66,  v.  2. 


t Eccli  18,  v.  23. 


34 


PIOUS  PRACTICES. 


period,  St.  Ignatius  looked  back  on  the  origin  and 
stages  of  his  conversion  ; he  reviewed  its  various 
storms  of  temptation,  and  the  serenity  that  came 
after  them  ; and  from  what  he  there  learned  from 
God,  or  from  his  own  experience,  he  wrote  out 
instructions  for  praying  and  meditating  with 
profit  to  the  soul.  In  the  course  of  time  he 
enlarged  this  work,  adding  to  it  many  useful 
observations  and  directions,  and  he  finally  gave 
it  to  the  world  under  the  title  of  “ Spiritual 
Exercises  ” It  received  the  full  approbation  of  the 
Holy  See.  The  book  has  been  of  the  greatest 
assistance  to  people  of  every  age  and  class  in 
society  for  the  choice  of  a state  of  life,  for  their 
advancement  in  the  Christian  life  and  their  perse- 
verance in  virtue.  The  Exercises  of  St.  Ignatius 
are  looked  upon  as  one  of  the  chief  means  that 
God  has  employed  to  correct  the  vices  of  the 
world,  and  bring  back  the  children  of  the  church 
to  primitive  fervor  and  discipline.  Many  would 
wish  to  acquire  the  science  of  the  saints,  but  at 
no  cost  to  themselves.  Vain  desire  ! No  one 
ever  learnt  that  science,  until  he  did  himself 
violence,  and  practised  what  he  intended  to 
learn.  Nearly  all  the  holy  men  that  have  lived 
since  the  time  of  St.  Ignatius  found  in  his 
Spiritual  Exercises  “that  hidden  manna  which 


FOURTH  MEDITATION. 


35 


no  man  knoweth,  but  he  that  receiveth  it.”* 
Would  that  you  also  would  listen  to  the  divine 
voice,  and  enter  the  solitude  of  the  Exercises  to 
hear  the  same  voice  more  distinctly.  Then,  the 
Holy  Spirit  would  speak  to  your  heart,  and 
teach  you  whatever  is  necessary  for  your  salvation 
and  perfection.  uCome  ye  to  him  and  be  en- 
lightened. O taste  and  see  that  the  Lord  is 
sweet.”  f 

Prayer. 

Holy  patriarch  Ignatius  ! So  admirable  in  the 
practice  and  teaching  of  prayer,  and  for  thy  gift 
of  contemplation,  look  at  my  heart.  It  is  dull, 
heavy,  weighed  down  with  earthly  affections,  be- 
cause, though  God  has  invited  me  many  times,  I 
have  neglected  to  devote  myself  to  prayer,  that 
fountain  of  every  grace.  My  cowardliness,  my 
ungratefulness  to  God,  deserve  that  he  should 
drive  me  from  his  face,  that  he  should  hide  that 
glorious  face  from  me,  since  I have  not  known 
the  day  of  my  visitation.  O holy  patron  ! beg 
pardon  of  God  for  me.  Beseech  him  not  to  turn 
away  his  face  from  me,  or  to  hide  his  light  from 
my  eyes,  but  rather  to  have  mercy  on  me  and 
shed  the  light  of  his  countenance  upon  me,  when 
I pray.  I resolve  to  devote  every  day  a certain 


Apocal.  2,  v.  17. 


t Ps.  33,  V.  6 9. 


3^ 


PIOUS  PRACTICES. 


time  to  prayer,  to  raise  my  heart  to  God  by  fre- 
quent aspirations  in  the  course  of  the  day — that 
in  imitation  of  thee,  I may  always  be  united  with 
God  on  earth,  and,  through  thy  intercession, 
merit  to  enjoy  him  for  ever  in  heaven.  Amen. 

Maxims. 

1.  By  meditating  carefully  and  diligently  on 
eternal  truths,  we  can  easily  overcome  the  various 
inclinations  to  evil  in  which  our  corrupt  nature 
abounds.  If  you  do  not  experience  this  facility, 
blame  your  negligence  in  meditation,  and  correct 
it,  ‘ ‘ I have  thought  on  my  ways  ; and  turned  my 
feet  unto  thy  testimonies.”* 

2.  He,  who  in  everything  that  he  does,  con- 
stantly keeps  God  before  his  eyes,  will  not  feel 
less  devotion  in  works  of  charity  and  obedience 
than  in  prayer  itself.  Accustom  yourself  to  this 
exercise  of  the  presence  of  God,  and  your  heart 
will  rejoice ; “ I set  the  Lord  always  in  my  sight, 
Therefore,  my  heart  hath  been  glad.”  f 

3.  Grant  me,  O my  God,  the  gift  of  true 
humility  and  of  loving  reverence  in  thy  sight. 
This  was  a common  aspiration  with  St.  Ignatius. 
By  it  he  constantly  kept  up  an  affectionate  pres- 
ence of  God.  “ Let  us  humble  our  souls  before 


Ps.  1 1 8,  v.  59. 


t Ps.  15,  v.  8-9. 


FOURTH  MEDITATION.  3 7 

the  Lord  God  and  continue  in  an  humble  spirit, 
in  his  service/’* 

Example. 

While  Ignatius  was  going  through  his  studies 
he  lost  no  opportunity  to  gain  souls  to  God  by 
his  Exercises.  The  following  fact  is  a proof  of  his 
zeal  at  that  time.  Once,  in  Paris,  a nobleman 
invited  him,  in  fun,  to  play  some  game  with. him. 

‘ ' I shall  play  with  you,  ” said  Ignatius.  ‘ ‘ But  what 
are  to  be  the  stakes,”  said  the  nobleman,  ‘'‘since 
you  have  no  money  ?”  ‘ ‘ The  stakes  will  be,  ” an- 

swered Ignatius,  ‘ ‘ that  if  you  win,  I shall  serve  you 
for  a certain  number  of  days  in  whatever  way 
you  choose  ; but  if  I win,  you  will  serve  me  as  I 
please.”  “ Agreed,”  said  the  nobleman.  They 
began  the  game.  Ignatius  knew  nothing  at  all 
about  it ; still,  with  the  help  of  God  he  won  at 
every  turn.  ‘ ‘ I am  duly  punished  for  challenging 
you,”  said  the  nobleman  ; “ God  is  against  me.” 
When  the  game  was  over,  Ignatius  took  the 
loser,  gave  him  the  Spiritual  Exercises  for  a few 
days,  and  out  of  a man  addicted  only  to  sloth  and 
worldly  pleasures,  he  made  an  earnest  Christian 
that  feared  God,  and  prepared  for  eternity. — Bol- 
landisls  for  July . 


Judith,  8,  v.  16* 


3§ 


PIOUS  PRACTICES. 


Practice. 

W hen  you  go  to  pray,  place  yourself  in  God  s 
prensece,  and  do  not  allow  your  mind  to  wander 
away  to  other  things. 

Ejaculation. 

“Let  my  supplication,  O Lord,  come  near  in 
thy  sight,  give  me  understanding  according  to 
thy  word/'* 


FIFTH  MEDITATION. 

St.  Ignatius,  the  pattern  of  true  humility  in  his 
knowledge  of  himself,  in  his  love  for  humiliation, 
and  in  his  heavenly  gifts. 

Point  I. — In  his  knowledge  of  himself. — Interior 
humility  consists  in  an  abiding  sense  of  our  own 
nothingness,  and  in  a love  for  everything  that  can 
lead  us  to  contemn  ourselves.  This  is  the  defini- 
tion, which,  by  order  of  the  Blessed  Virgin,  St. 
Ignatius  gave  of  that  virtue  when  he  appeared  to 


Ps.  118,  v.  169. 


FIFTH  MEDITATION. 


39 


St.  Mary  Magdalen  of  Pazzi.  In  order  that  he 
himself  might  reach  this  knowledge  of  his  own 
nothingness,  he  looked  upon  all  his  gifts  in  the 
order  of  nature  and  of  grace,  as  so  many  favors 
done  by  God  to  an  ungrateful  man.  He  claimed 
as  his  own,  only  nothingness,  ignorance,  error  ; 
a fountain  of  sin,  and  many  actual  sins.  Think- 
ing thus  humbly  of  himself,  he  contrasted  him- 
self, first,  with  all  mankind;  then,  with  the  count- 
less multitudes  of  magnificent  angels,  and  with  the 
infinite  majesty  of  God.  What  are  all  creatures, 
he  would  exclaim,  when  put  alongside  of  the 
Creator  ? “ All  nations  are  before  God  as  if  they 

had  no  being  at  all,  and  are  counted  to  him  as 
nothing  and  vanity."  * How  little  I am,  then, 
before  God  ! What  am  I in  his  sight  except  dust 
and  ashes,  corruption  and  worms,  whether  I con- 
sider the  loathsomeness  of  my  body,  or  the  foul- 
ness of  my  soul,  from  which  so  many  sins  and 
vices  are  constantly  oozing  ! These  were  the 
humble  sentiments  that  he  entertained  of  himself, 
and  of  all  that  belonged  to  him.  In  his  own 
eyes  he  deserved  nothing  but  contempt,  hatred, 
humiliation,  and  all  manner  of  chastisement. 
He  thought  himself  the  least  of  mankind,  and  the 
greatest  pauper  with  respect  to  everything  good 
and  holy. 

* Isaiah,  40,  v.  17 


238  19 


40 


PIOUS  PRACTICES. 


You,  who  make  so  much  of  your  talents  and 
deeds,  what  have  you  that  you  did  not  receive  ? 
And  if  you  have  received,  why  do  you  glory  as 
though  you  had  not  received  it?  * “Thy  arro- 
gance have  deceived  thee  and  the  pride  of  thy 
heart.”f  Separate  every  precious  gift  of  God  from 
your  original  and  vile  nothingness,  from  your 
moral  depravity,  and  you  will  clearly-  see  with 
what  good  right  God  can  say  to  you:  “ Behold  I 
have  made  thee  a little  one  among  the  nations, 
very  despicable  among  men/’J 

Point  II. — The  love  of  humiliations, — St.  Ignatius 
laid  down  this  law  for  himself  which  agrees 
so  well  with  his  very  low  estimate  of  himself, 
namely  to  abhor  whatever  the  world  loves,  and 
on  the  other  hand,  to  desire  with  all  his  might 
whatever  the  same  world  shuns.  He  set  our 
Lord,  despised  and  made  the  last  of  men  for  our 
sake,  before  his  eyes,  as  his  model  in  humiliation; 
and  he  earnestly  desired  to  be  clothed  with  the 
same  garments  as  Christ,  to  suffer  injuries, 
mockery,  and  insult  with  him.  When  he  fore- 
saw that  persecution,  slander,  and  other  similar 
trials  were  to  come  upon  him  in  any  place,  he 
remained  there  with  excessive  delight.  But  when 
he  found  people  making  much  of  him,  he  would 

* I.  Corinth.  4,  v.  9.  t Jerem,  49,  v.  16. 

t Jerem.  49,  v.  15. 


FIFTH  MEDITATION. 


41 


protest  that  he  was  the  worst  of  sinners,  and  seek 
to  bring  them  to  a like  view  of  his  character. 
He  did  this  chiefly  when,  by  unanimous  consent, 
he  was  elected  general  of  his  own  Society.  He 
ordered  several  ballots  at  the  election,  in  order  to 
escape  the  burden;  but  the  issue  being  always 
the  same,  how  could  he  refuse  to  comply  ? Still 
he  put  the  matter  entirely  into  the  hands  of  his 
confessor;  he  made  to  him  a general  confession 
of  his  whole  life  so  that  he  might  judge  him  un- 
fit to  be  general.  Finally,  in  hospitals,  among 
beggars,  and  the  lowest  class  of  men,  in  his  en- 
tire way  of  living  he  sought  with  the  noblest 
magnaminity,  means  to  trample  on  all  vain, 
worldly  glory,  as  well  as  on  himself.  * 

We,  who  commend  ourselves  so  much,  who 
are  so  fretful  and  impatient  when  God  brings 
down  our  pride  by  some  humiliation,  disdain  to 
imitate  Christ  our  Lord.  He  who  clings  to  the 
world  and  its  laws,  seeks  honors  and  fame ; so 
he  who  follows  Christ  despises  the  empty  glory 
of  this  world;  and  if  he  does  not  love,  he  at  least 
ought  to  bear  patiently  the  injuries,  insults  and 
contempt  that  accompany  the  livery  of  Christ. 
“ For  I have  given  you  an  example,  that  as  I 
have  done  to  you,  so  you  do  also.  ”f 

* Bull  of  canonization.  t John,  13,  v.  15. 


42 


PIOUS  PRACTICES. 


Point  III. — In  heavenly  gifts. — The  false  goods 
of  this  world  foster  pride;  but  spiritual  goods,  that 
are  heavenly  gifts,  promote  humility  in  the  soul 
that  gets  them.  Hence,  in  proportion  to  the 
number  of  his  heavenly  gifts,  Ignatius  experi- 
enced every  day  humbler  sentiments  in  his  soul. 
Supernatural  illuminations  of  the  mind,  visions, 
ecstasies  had  grown  familiar  to  him;  but  he 
turned  them  all  into  new  means  of  self  abase- 
ment. He  looked  upon  himself  as  a house 
threatening  to  fall,  and  that  could  not  remain  up- 
right without  supports:  hence, “ the  mercy  of  God/' 
he  would  say,  “holds  me  up  by  these  means.’* 
At  other  times  he  viewed  himself  as  a broken 
stick  encased  in  the  gold  of  divine  graces  and 
surrounded  by  the  gifts  of  God,  instead  of  the 
fire  that  he  so  much  deserved.  Again,  he  was 
a horrid  monster,  combining  so  many  sins  with 
so  many  mercies,  such  utter  unworthiness  witn 
such  crowds  of  heavenly  favors.  Once,  when 
raised  from  the  ground  in  an  ecstasy,  and  shin- 
ing with  light  from  heaven,  he  was  heard  ex- 
claiming: “O  God  ! O God  of  infinite  goodness  ! 
how  do  you  still  bear  with  me,  so  great  a sinner  ?*’* 
Thus  his  daily  increasing  humility  constantly 
fitted  him  to  receive  greater  spiritual  gifts. 


* Process  of  canonization. 


FIFTH  MEDITATION. 


43 


Do  you  wonder  at  your  being  without  any 
spiritual  treasure  ; or  do  you  find  that  God  does 
not  listen  to  your  prayers?  Blame  your  pride 
for  all  that.  God  allows  us  the  use  of  his  favors, 
but  he  retains  the  glory  of  them  for  himself.  You 
arrogate  to  yourself  that  glory  which  belongs  to 
God  alone,  and  therefore  he  leaves  you  bereft 
of  all  heavenly  goods,  and  humbles  your  pride  : 
for,  “ God  resists  the  proud,  but  gives  his  grace 
to  the  humble/'* 

Prayer. 

St.  Ignatius!  glorious  pattern  of  Christian 
humility!  thou  didst  know  that  away  in  the  ages 
of  eternity  God  was  never  so  glorified  as  when 
his  Son,  for  the  glory  of  his  Father,  “ debased  him- 
self, taking  the  form  of  a servant — being  made 
the  reproach  of  men,  and  the  outcast  of  the 
people."  | Hence,  although  adorned  so  richly 
with  the  gifts  of  heaven,  thou  didst,  in  imitation 
of  Jesus  Christ,  continually  humble  thyself  un- 
sparingly before  God  and  men,  and  show  the 
greatest  ardor  for  every  kind  of  contempt ; so 
hast  thou  given  the  highest  glory  to  God.  And 
1,  who  by  my  origin  am  nothing,  who  am  covered 
over  with  the  filth  of  sin.  and  full  of  pride,  al- 


* I Pet.  5,  v.  5. 

t Philippians,  2,  v.  7;  and  Ps.  21,  v.  7. 


44 


PIOUS  PRACTICES. 


though  in  utter  poverty  as  regards  spiritual  gifts, 
I have  always  dishonored  the  majesty  of  God  ! 
Wherefore,  I am  as  hateful  in  the  eyes  of  God 
and  of  men  as  thou,  O Saint  Ignatius,  wert  dear 
to  them.  Holy  patron,  do  not  reject  my  prayer  ; 
teach  me  true  humility ; enable  me  to  see  how 
wretched  my  soul  is,  that  I may  despise  and  hate 
myself.  I ask  all  this  in  order  that  henceforward 
I may,  by  humility,  self-contempt,  and  hatred 
give  as  much  glory  to  God  as  I have  hitherto 
given  him  offence  by  my  pride.  Amen. 

Maxims. 

The  following  maxims  were  delivered  by  St. 
Ignatius  in  an  apparition  to  St.  Mary  Magdalen 
of  Pazzi  : — 

1.  Interior  humility  consists  in  a constant 
knowledge  of  our  nothingness,  and  in  a love  of 
everything  that  can  bring  us  to  despise  ourselves. 
— This  humility  is  like  a ladder  with  so  many 
rounds  that  one  never  gets  to  the  topmost,  es- 
pecially, as  by  repeated  acts  the  same  steps  have 
to  be  gone  up  again  and  again.  Hence,  as  long 
as  soul  and  body  remain  together,  no  one  should 
refrain  from  the  practice  of  this  virtue. 

2.  Exterior  humility  shows  itself  in  words,  ges- 
tures and  deeds.  We  ought  to  shun,  as  a blas- 
phemy, any  word  that  does  not  breathe  humility. 


FIFTH  MEDITATION. 


45 


Gestures  contrary  to  humility  should  be  avoided 
with  the  same  care  as  those  opposed  to  purity. 
Works  that  do  not  conform  to  humility  are  to  be 
avoided  as  a king  would  avoid  dressing  his  son 
and  heir  as  a cow  boy. 

3.  To  the  oil  of  humility  we  must  add  the 
perfume  of  holy  love.  Then  consider  the  glory 
that  acts  of  humility  give  to  God,  the  great 
works  that  humility  performs  and  the  advantages 
that  accrue  to  the  humble  soul.  Thus  humility 
will  be  loved,  and  the  soul,  with  all  her  might, 
will  seek  to  acquire  it. 

Example. 

The  wonderful  humility  of  St.  Ignatius  stirred 
up  the  wrath  of  the  evil  spirit  against  him.  He 
declared,  by  the  lips  of  possessed  persons,  that  he 
had  no  worse  enemy  than  St.  Ignatius  ; “ he  has 
as  much  humility  as  I have  pride.”  God  exalted 
his  servant  for  that  humility,  and  gave  immense 
power  over  evil  spirits.*  Crowds  of  people 
could  be  cited  out  of  whom  the  Saint  drove  the 
devil,  f We  shall  mention  only  one  among 
many,  that  was  a triumph  of  the  true  faith  over 
heresy.  At  Ostrog,  a town  in  Poland,  a Calvinist 
woman  was  possessed.  Though  knowing  only 

* Roman  Breviary.  f Raymand,  Vol.  9.  p.  134. 


46 


PIOUS  PRACTICES. 


her  mother- tongue,  she  spoke  Latin,  German, 
and  Ruthenian  with  perfect  ease.  She  re- 
lated things  that  she  had  no  natural  means  of 
knowing,  described  events  taking  place  at  great 
distances,  and  gave  evidence  of  extraordinary 
strength.  The  ministers  of  her  religion  for  a 
long  time  tried,  but  in  vain,  to  expel  the  devil 
from  her.  At  last,  they  took  her  to  the  Rector  of 
the  Jesuit  college  at  Ostrog,  and  earnestly  begged 
of  him,  to  say  the  prayers  of  the  Church  over 
her,  and  free  her  from  her  wicked  guest.  The 
Rector  promised  to  do  for  them  whatever  he 
could  ; but  first  he  reproached  them  for  their 
errors,  and  made  the  devil  confess  the  falsity  of 
Calvinism.  He  next  ordered  a fast  of  three  days, 
and  on  the  feast  of  our  Lady’s  Purification,  in 
the  Church  of  the  Society,  which  was  crowded 
with  people,  having  repeatedly  invoked  the 
names  of  the  Blessed  Virgin  Mary  and  St.  Igna 
tius,  he  drove  the  devil  out  of  the  woman, 
and  forced  him  to  acknowledge  that  he  was 
expelled  by  the  power  of  Mary  and  Ignatius. 
When  the  poor  woman  received  her  conscious- 
ness she  burst  into  tears  of  joy,  and  renounced 
the  errors  of  Calvin,  while  the  by-standers#  ex- 
claimed : “Great  is  the  Lord,  and  exceedingly 
to  be  praised.”*  Great  is  his  mother ! great  is 


Psalm  47,  v.  I. 


SIXTH  MEDITATION.  47 

Ignatius  ! The -only  true  religion  is  the  Catholic 
religion  : — Marian  Annals , 1627. 

| Practice. 

In  accordance  with  the  teaching  of  St.  Igna- 
tius, “ humble  thyself  in  all  things,  and  thou 
shalt  find  grace  before  God.  ” * 

Ejaculation. 

O God  ! infinitely  good  God  ! who  still  bear- 
est  with  me  who  am  such  a sinner.f 


SIXTH  MEDITATION. 

St.  Ignatius  a pattern  of  great,  active  and  pro- 
ductive confidence  in  God. 

Point  I. — Great  confidence. — St.  Ignatius, 
having  renounced  the  world  and  given  himself 
wholly  to  God,  placed  all  his  trust  in  him.  It  is 
wonderful  what  hardships  and  contempt  he  had 
to  bear  wherever  he  went.  He  was  ill-treated, 


* Eccli  3,  v.  20. 

t S.  Ignatius  in  the  process  of  his  Canonization. 


48 


PIOUS  PRACTICES. 


thrown  into  prison,  and  suffered  Everything  short 
of  death.*  But  equally  wonderful,  amid  all 
these  crosses  and  trials,  were  the  serenity  of  his 
soul,  his  perfect  calmness  springing  from  a 
heroic  reliance  on  God.  He  used  to  say  that  he 
who  forgets  himself  in  order  to  serve  God,  has 
God  for  his  helper  ; and  God  takes  more  care  of 
him  than  such  a man  could  take  of  himself. 
Wherefore,  when  slandered  and  thrown  into 
prison,  he  asked  no  one  to  defend  or  protect  him. 
When  about  to  set  out  for  Jerusalem  he  made 
no  provision  for  the  journey,  and  when,  as  he 
was  going  along,  some  friends  obliged  him  to 
take  some  money,  he  bitterly  reproached  himself 
with  want  of  trust  in  God,  and  was  on  the  point 
of  throwing  the  money  away  ; on  second  thought 
however,  he  gave  it  all  to  the  poor.  With  the 
same  confidence,  when  reduced  to  the  greatest 
straits  and  harrassed  by  men,  he  undertook  many 
works  of  charity.  Living  in  Rome  in  times  of 
great  scarcity,  and  being  asked  how  it  was  that 
while  rich  people  lessened  their  expenses,  he 
increased  his  own,  though  he  had  no  income  to 
rely  on.  * 4 Don't  fear  ” was  his  answer,  “ he  who 
feeds  the  birds  of  the  air  and  clothes  the  lilies 
of  the  field,  will  not  allow  those  who  work  in 


Roman  Breviary. 


SIXTH  MEDITATION. 


49 


the  vineyard  of  the  Church  for  nothing,  to  want 
the  necessaries  of  life.”  Still  he  did  not  wish  that 
hope  of  this  kind  should  encourage  sloth.  He 
said:  “we  should  do  whatever  lay  in  our  power, 
and  that  done  we  were  to  look  upon  ourselves 
as  unprofitable  servants,  and  put  all  our  hopes 
in  God.” 

“Blessed  is  the  man  that  hath  not  put  his 
trust  in  money  nor  in  treasures.”*  It  is  good  to 
confide  in  the  Lord  rather  than  to  have  confidence 
in  man.  It  is  good  to  trust  in  the  Lord  rather 
than  to  trust  in  princes,  f They  that  fear  the 
Lord  have  hoped  in  the  Lord  ; he  is  their  helper 
and  their  protector.  J If  you  rely  on  men  “ lo, 
thou  trusteth  upon  a broken  staff  of  a reed,  upon 
which  if  a man  lean,  it  will  go  into  his  hand  and 
pierce  it.  ” § 

Point  II. — His  confidence  was  active. — Though 
the  confidence  of  Ignatius  in  God  was  so  great, 
and  though  he  had  constantly  wonderful  proofs 
of  the  Divine  protection ; he  still  withal  con- 
sidered himself  unworthy  of  being  listened  to  by 
God.  He,  therefore,  used  every  means  to  pro- 
pitiate the  saints  and  make  them  his  friends  and 
intercessors  with  God.  In  matters  of  importance 


* Eccli.  31,  v.  8. 
t Psalm  1 1 7,  v.  8-9. 


{ Psalm  1 13,  v.  II. 
$ Isaiah,  36,  v.  6. 


5° 


PIOUS  PRACTICES, 


he  applied  now  to  the  saints,  at  another  time  to 
the  choirs  of  angels,  to  plead  his  cause  before  the 
Queen  of  heaven.  Again  he  would  pray  directly 
to  the  Mother  of  God  to  urge  his  cause  with  her 
Son.  Finally,  he  would  beseech  Jesus  Christ  with 
tears,  not  to  look  upon  his  sins,  but  on  the  merits 
and  intercession  of  so  many  of  his  servants,  es- 
pecially of  his  own  mother,  and  to  move  his 
eternal  Father,  and  all  the  persons  of  the  ever 
blessed  Trinity  to  grant  his  request.  To  his 
prayers  he  added  self-flagellations  and  long  fasts 
until  he  obtained  what  he  asked.  And  when  his 
prayer  was  granted,  he  went  the  rounds  again, 
returning  his  thanks  with  the  deepest  and  hum- 
blest gratitude  to  the  saints  and  angels,  to  the 
Blessed  Virgin,  our  Lord  and  the  adorable 
Trinity. 

If,  in  consequence  of  our  many  sins,  we  do  not 
dare  put  firm  trust  in  God,  let  us  remember  the 
influence  with  him  of  his  servants  and  friends  in 
heaven — what  Mary  can  effect  with  her  Son — the 
power  of  Christ  with  his  Father ; let  us  implore 
their  patronage  by  constant  prayer,  and  if  need 
be,  let  us  employ  bodily  penance,  and  then  we 
shall  see  the  help  of  the  Lord  upon  us.  What 
God  s justice  would  refuse  to  our  demerits,  his 
clemency  will  grant  to  so  many  intercessors.  ‘ ‘We 


SIXTH  MEDITATION.  5 1 

have  boldness  and  access  with  confidence  by  the 
faith  of  him/'** 

Point  III. — Rewards  of  this  confidence . — From 
his  very  conversion  he  reaped,  through  the  influ- 
ence of  the  Blessed  Virgin  particularly,  fruits  of 
this  confidence  in  God.  He  was  saved  from  the 
many  dangers,  hardships  and  persecutions  that 
he  met  with.  In  his  wants,  the  angels  came 
several  times  to  his  assistance.  At  one  time,  our 
Lord  himself,  at  another,  his  Blessed  Mother 
appeared  to  Ignatius,  and  promised  him  help  and 
special  protection.  Among  those  promises  the 
most  celebrated  is  the  one  that  was  given  in  a 
church  not  far  from  Rome.  Ignatius  had  en- 
tered it  to  pray,  and,  as  was  usual  with  him,  he 
was  soon  lost  in  ecstasy.  Then  the  Eternal  Father 
appeared  to  him  surrounded  by  a bright  light, 
and  pointing  to  our  Lord,  who  appeared  also 
carrying  his  cross,  he  praised  Ignatius  and  his 
companions,  and  said  : “ I wish  you  accept  him 

as  your  servant.”  Hereupon  our  Lord  turned  to 
Ignatius,  and  taking  him  under  his  protection, 
said  : “ I wish  you  to  serve  me.  I will  help  you 
in  Rome.”  This  promise  caused  Ignatius  the 
sweetest  consolation.  Addressing  his  compan- 
ions, he  remarked:  “I  don't  know  what  is  to 


Ephes.  3,  v.  12. 


PIOUS  PRACTICES. 


C2 

m/ 

happen  in  Rome  : but  this  I do  know,  that  what- 
ever may  happen,  Jesus  Christ  will  be  favorable 
to  us.”  He  then  related  to  them  the  foregoing 
vision. 

O how  good  is  not  our  God  to  his  servants  ! 
He  is  so  kindly  present  to  them — bestows  on 
them  so  much  honor  and  joy — rewards  them  at 
once  and  increases  their  joy.  Blessed  is  the  man 
whorelies  on  the  help  and  fidelity  of  God  alone, 
who  works  out  his  salvation  in  filial  trust  in  him 
— and  who  would  consider  it  a sin  to  entertain  a 
shadow  of  doubt  with  regard  to  God’s  sovereign 
goodness.  ‘ 4 Behold  ! God  is  my  Saviour,  I will 
deal  confidently,  and  will  not  fear.  ” * 

Prayer. 

Admirable  patriarch,  St.  Ignatius  ! I know 
now  whence  came  thy  unconquerable  magnan- 
imity in  working  and  suffering  for  the  greater 
glory  of  God.  It  arose  from  thy  filial  confidence 
in  God.  “For  they  that  hope  in  the  Lord  shall 
renew  their  strength — they  shall  run  and  not  be 
weary,  they  shall  walk  and  not  faint.  ”f  From 
this  I also  learn  why  I am  so  weak,  that  in  the 
all  important  affair  of  salvation  the  slightest 
difficulty  frightens  me,  and  makes  me  give  up 


Isaiah,  12,  v.  2. 


t Isaiah,  40,  v,  3 1. 


SIXTH  MEDITATION. 


53 


living  a good  life.  All  this  weakness  proceeds 
from  mv  little  confidence  in  God.  The  prom- 
ises of  God  are,  indeed,  infallible,  and  the 
earth  is  covered  with  his  mercy:  yet  my  hope  in 
God  is  not  sufficiently  strong.  The  more  I rely 
on  my  own  powers  and  in  the  help  of  men, 
the  more  I detract  from  the  confidence  that  I 
should  place  in  God  alone,  the  best  of  Fathers. 
Lift  up  my  heart,  then,  O holy  patron,  that  it 
may  fix  its  refuge  in  God  alone — that  it  may 
hope,  first  for  God;  secondly,  for  his  kingdom  in 
heaven  ; thirdly,  for  suitable  means  here  on  earth 
to  earn  that  kingdom;  and,  lastly,  that  among 
earthly  goods  I may  seek  only  those  that  will  help 
me  to  obtain  eternal  posession  of  God.  Amen. 

Maxims. 

i.  Confidence  resting  on  the  favor  of  men,  or 
on  riches,  is  false.  True  confidence  is  that  which, 
the  greater  our  penury  or  our  difficulties,  the 
more  it  leans  on  God.  St.  Ignatius  supported 
this  saying  by  the  words  of  the  Apostle:  ‘‘But 
hope  that  is  seen  is  not  hope.  For  what  a man 
seeth,  why  doth  he  hope  for  ? But  if  we  hope  for 
that  which  we  see  not,  we  wait  for  it  with 
patience/’* 


Rom.  8,  v.  24-25. 


54 


PIOUS  PRACTICES. 


2.  There  is  nothing  miraculous  in  God’s  help- 
ing his  servants  who  hope  in  him:  it  would  be 
a miracle  were  he  to  abandon  them.  His  action 
is  based  on  his  own  promises:  “Because  he  hoped 
in  me,  I will  deliver  him.  ...  I will  deliver 
him,  and  I will  glorify  him.”  * 

3.  Serve  God  with  all  care  and  zeal:  entrust 
all  your  interests  and  anxieties  to  him:  “It  is 
easy  for  the  Lord  to  save,  either  by  many  or  by 
few.”f 

Example. 

The  following  fact  will  bring  out  more  fully  the 
fatherly  providence  of  God  in  regard  to  his  ser- 
vants, and  at  the  same  time  it  will  show  that  the 
security  and  reliance  of  St.  Ignatius  were  free 
from  rashness.  When  there  was  no  money  in 
the  house  to  meet  the  daily  expenses,  it  happened 
more  than  once  that  a stranger  came  to  the 
treasurer  and  putting  into  his  hands  a bag  of 
gold  coin,  instantly  disappeared  without  saying  a 
word.  One  evening  there  was  nothing  to  eat 
or  drink;  nothing  to  make  a fire  the  next  day. 
The  following  morning  quite  early,  a lady  sent 
a l^rge  cart-load  of  wood  to  the  house.  The  door- 
keeper went  to  put  it  in  the  cellar;  but  remem- 


Psalm  90,  v.  14-15. 


t I.  Kings,  14,  v 6. 


SIXTH  MEDITATION. 


55 


bering  that  he  had  left  the  house-door  open,  he 
hastened  back  to  shut  it.  What  was  his  surprise 
to  find  in  the  hall  some  bushels  of  wheat  and 
barrels  of  wine.  No  one  could  ever  find  out 
who  sent  these  presents.  By  deeds  like  these, 
which  often  happened,  God  provided  for  the 
wants  of  his  servants. — Bollandists  for  July. 

Practice. 

Make  acts  of  hope  in  God  with  all  your  heart. 

Ejaculation. 

“In  thee,  O Lord,  have  I hoped  ; let  me  never 
be  confounded.  ” * 

* Psalm  30,  v.  I. 


5* 


PIOUS  PRACTICES. 


SEVENTH  MEDITATION. 

\ 

The  Unitive  Way. 

St.  Ignatius,  a pattern  of  most  ardent  love  for 
God,  by  his  spiritual  enlightenment,  by  his  earn- 
estness and  the  elevation  of  his  thoughts. 

Point  I. — His  spiritual  enlightenment . — Charity 
is  a heavenly  fire  that  illumines  the  mind,  in- 
flames the  heart,  and  lifts  the  entire  soul  up  to 
God.  The  vast  light  which  love  for  God  conver- 
ged upon  the  mind  of  Ignatius,  is  manifest  from 
the  teaching  scattered  up  and  down  his  Exercises 
with  regard  to  meditation,  to  the  discerning  of 
the  actions  of  the  various  spirits,  what  paths  are 
safe,  and  what  unsafe  in  the  spiritual  life.  St. 
Philip  Neri  considered  him  a master  in  the  art 
of  directing  souls,  and  in  the  science  of  the  Saints; 
for  he  often  saw  the  countenance  of  Ignatius 
radiant  with  heavenly  light,  and  thence  conject- 
ured the  fulness  of  light  that  possessed  his  soul. 
Nor  was  this  excellence  of  St.  Ignatius  astonish- 
ing. God  disengaged  him  from  the  senses  and 
showed  him  by  himself,  by  the  angels,  the  saints, 
the  Blessed  Virgin,  or  even  our  Lord  himself — 
who  were  all,  so  to  say,  on  familiar  terms  with 
Ignatius — the  power  of  the  Creator,  the  infinite 


SEVENTH  MEDITATION. 


57 


wisdom  of  the  redemption,  the  order  and  purpose 
of  creatures,  the  efficacy  of  the  sacraments,  the 
marvellous  workings  of  divine  grace  in  a soul, 
and  many  other  wonders  of  the  same  kind. 

The  wise  ones  of  the  world  who  style  themselves 
enlightened,  but  who  measure  withal  everything 
divine  by  the  senses  and  human  passions,  deserve 
rather  to  be  called  foolish  and  blind.  4 ‘The 
sensual  man  perceiveth  not  the  things  that  are 
of  the  spirit  of  God/'  * The  Holy  Ghost  looks 
for  a heart  free  from  all  the  defilements  of  the 
flesh,  and  a mind  cleaving  to  God  with  a lively 
faith,  before  he  communicates  by  charity  those 
teachings,  that  heavenly  learning,  which  outstrip 
our  natural  powers.  “Blessed  are  the  clean  of 
heart,  for  they  shall  see  God.”  f 

Point  II. — His  earnestness. — The  charity  of  God 
was  poured  out  in  the  heart  of  Ignatius  by  the 
Holy  Ghost,  who  was  given  to  him.  J As  in  the 
case  of  the  Apostles,  a tongue  of  fire  appeared, 
and  rested  upon  him,  and  he  was  filled  with  the 
Holy  Ghost.  § Hence,  frequently  during  day 
and  night,  amid  sighs  and  tears,  he  opened  his 
heart  to  God,  particularly  to  our  Lord  on  the 
cross,  or  hidden  in  the  Blessed  Eucharist ; and 


* I Corinth.,  2,  v.  14. 
t Matt.,  5,  v.  8. 


i Rom.,  5,  v.  5. 
$ Acts,  2,  v.  3. 


•58 


PIOUS  PRACTICES. 


breaking  forth  into  his  usual  exclamation,  asking 
still  greater  love  for  God,  he  would  say : ‘ ‘Lord, 
let  me  love  thee,  and  for  no  other  purpose  than 
to  love  thee  more.”  On  occasions  of  this  kind, 
his  affections  grew  so  warm  that  he  fainted,  as  it 
were,  and  the  only  signs  of  life  that  he  gave,  were 
a flushed  countenance  and  violent  beating  of  his 
heart.  It  cannot  be  wonderful,  therefore,  that 
no  matter  how  pressed  by  business,  as  soon  as  he 
invoked  God,  or  heard  the  name  of  Jesus,  his 
face  was  lit  up,  his  heart  burned,  he  overflowed 
with  joy,  and  he  dropped  to  rest  in  the  embrace 
of  God,  or  of  Christ.  He  once  made,  with  great 
candor,  the  wonderful  declaration,  that  he  could 
not  live  by  the  sole  powers  of  nature.  Indeed  it 
was  a common  impression  among  those  who  saw 
more  closely  the  fires  of  divine  love,  amid  which 
he  spent  his  days,  that  he  lived  his  transfigured 
life  far  more  on  divine  charity  than  on  natural 
strength.  “I  live,  now  not  I;  but  Christ  liveth 
in  me/’  * 

“ Thou  shalt  love  the  Lord  thy  God,  with  thy 
whole  heart,  and  with  thy  whole  soul,  and  with 
thy  whole  mind,”f  says  Jesus  Christ.  We  do  this 
when,  in  comparison  with  him,  we  make  no 
account  of  all  else;  when,  as  St.  Ignatius  taught, 


Galatians,  2,  v.  20. 


t Matt.  22,  v.  37. 


SEVENTH  MEDITATION. 


59 


we  so  employ  the  faculties  of  our  soul  in  loving 
God,  that  our  memory  recalls  his  love  for  us,  and 
his  benefits  to  us;  our  mind  reflects  carefully  on  the 
Divine  perfections;  our  will  loves  those  perfec- 
tions— delights  in  them — desires  eagerly  to  please 
God,  to  do  and  suffer  all  things  out  of  love  for 
God.  Be  ashamed  of  yourself  in  case  your  heart 
is  still  far  from  such  love  for  God.  “Look,  and 
make  it  according  to  the  pattern  that  was  shown 
thee” * in  Ignatius.  The  above-mentioned  ex- 
ercise of  your  memory,  understanding  and  will, 
will  kindle  the  fire  of  charity  in  your  heart.  “ In 
my  meditation  a fire  shall  flame  out.”  f 

Point  III. — Elevation  of  his  thoughts . — The 
charity  in  which  his  soul  abounded,  so  lifted  Ig- 
natius up  to  God,  that  he  was  able  to  say  with 
St.  Paul:  “Our  conversation  is  in  heaven.”  J 
Often  while  meditating  on  heavenly  things,  or 
amid  the  sublime  emotions  of  the  Canonical 
hours,  his  soul  rushed  to  God  with  such  vehe- 
mence, that  his  body  was  all  surrounded  with 
light,  and  raised  from  the  ground.  He  would  see 
heaven  open  before  him,  gaze  on  its  shining, 
crowds  of  citizens,  and  distinguish  their  pecu- 
liar glory.  Our  Lord  frequently  showed  himself 
to  the  Saint  in  the  Blessed  Eucharist,  and  ex- 
plained to  him  the  ineffable  manner  in  which  he 

* Exodus,  25,  v.  40.  i Psalm  38,  v.  4. 

t Philippians,  3,  v.  20. 


6o 


PIOUS  PRACTICES. 


at  one  and  the  same  time  dwells  under  the  sacred 
species  and  reigns  gloriously  in  heaven.  There 
is  a little  book  containing  his  visions  and  spiritual 
illuminations,  which  he  received  at  mass,  during 
a space  of  four  months,  while  he  was  drawing  up 
the  constitutions  of  his  Society.  He  used  to  put 
these  favors  in  a sort  of  diary  so  as  to  foster  piety 
and  keep  a remembrance  of  them.  Before  his 
death,  however,  he  took  care  to  destroy  all  writings 
of  the  kind;  a few  leaves  escaped  his  search,  and 
they  form  the  little  book  in  question.  In  it  he 
tells  us,  that  he  saw  our  Lord  mediating  for  him 
with  the  Father,  the  Blessed  Virgin  most  lovingly 
presenting  him,  her  client,  to  her  Son,  and  ap- 
proving the  Constitutions  that  he  had  framed. 
Meanwhile,  he,  himself,  was  fired  with  divine 
love,  but  so  illuminating  and  sweet  that  he  felt 
himself  most  closely  united  to  divine  love,  re- 
ceived incredible  light  from  it,  and  heard  voices 
and  harmonies  beautiful  beyond  all  earthly  ex- 
pression. “At  times,”  the  Saint  writes,  “so  high 
was  I raised,  such  was  the  spiritual  light  vouch- 
safed to  me  about  God,  his  unity,  the  Trinity, 
that  there  seemed  to  be  nothing  more  for  me  to 
learn.  I knew,  I felt,  I saw.  My  knowledge 
was  so  surprising,  that  I incessantly  cried  out 
in  admiration:  What  am  I ? What  do  I merit? 
How  has  this  light  come  to  me  ? ” These,  and 


SEVENTH  MEDITATION. 


6 I 


many  other  wonders,  are  spoken  of  in  the  afore- 
mentioned book,  and  more  at  length,  in  the  au- 
thentic inquiry  made  about  Ignatius  at  Toledo.* 
There  is  a shorter  account  of  all  these  matters  in 
an  illustrated  work  on  the  life  of  the  Saint.  Here 
is  one  of  its  titles:  “ He  writes  the  Constitutions  of 
the  Society  of  Jesus,  and  has,  while  doing  so, 
many  visions  of  the  Adorable  Trinity,  who  be- 
stow much  light  on  him,  and  of  the  Blessed 
Virgin,  who  gives  her  approbation  to  what  he  was 
writing/' 

Blessed  soul ! so  wonderfully  one  with  God — 
and  happy  in  him,  as  far  as  one  can  be  in  this 
world.—1 “ God  is  not  far  from  every  one  of  us  : for 
in  him  we  live,  and  move,  and  be/'  f But  our 
soul,  involved  in  earthly  affections,  “has  forgotten 
God,  her  Saviour,  and  has  not  remembered  her 
strong  helper/' J Let  us  awake,  then,  and  rise 
out  of  the  mire  of  our  sins.  Let  us  not  love  the 
world  nor  the  things  that  are  in  the  world.  § 
Let  us  therefore  love  God,  because  God  first  hath 
loved  us.  || 


* See  works  of  the  Ven.  Father  Lancicius.  Vol.  2, 
opusc.  17, 

t Acts,  1 7,  v.  27-28. 
t Isaiah,  17,  v.  10. 


$ I John,  2,  v.  15. 
||  I John,  4,  v.  19. 


6i 


PIOUS  PRACTICES. 


Prayer. 

Thy  Seraphic  love  for  God,  O holy  Ignatius, 
condemns  and  puts  to  confusion  my  negligence 
and  lukewarmness  in  loving  him.  My  heart 
is  so  depraved  that  it  loves  earthly  goods,  and 
even  my  vices  and  sins ; and  has  no  care  to  love 
the  God,  whom  it  was  created  to  love.  Thy 
heart,  whilst  thou  wert  in  this  world,  burned] 
with  a constant  desire  to  enkindle  in  every  one 
a great  love  for  God.  Now  that  thou  art  in 
heaven  this  desire  must  be  far  greater.  I there- 
fore offer  thee  my  heart,  that  thou  mayest  cleanse 
it  from  all  disorderly  affections,  fire  it  every  day 
more  and  more  with  thy  love,  and  teach  it  to 
love  God  the  Sovereign  good.  Whilst,  in  order 
to  obtain  this  grace,  I use  the  words  with  which 
thou  wert  wont  to  dedicate  thyself  wholly  to  God, 
ask  for  me,  I beg  of  thee,  the  favor  of  consecrat- 
ing myself  to  God  forevermore  with  all  thy 
fervor. 

Maxims. 

i.  If  the  blessed  in  heaven  could  grieve,  they 
would  go  into  mourning  as  a sign  of  sorrow  and 
wailing  for  those  who  were  once  fervent  in  the 
service  of  God,  but  afterwards  fell  into  luke- 
warmness. If  you  have  grown  languid  in  love 


SEVENTH  MEDITATION.  . 63 

for  God,  you  have  grieved  Jerusalem  that  nursed 
you.  * 

2.  We  should  watch  constantly  over  the  purity 
of  our  hearts,  and  by  frequent  aspirations  raise 
them  to  God  who  is  everywhere  present : for 
charity  does  not  spring  up  in  an  unclean,  but  in 
a clean  heart,  t 

3.  We  should  often  visit  the  Blessed  Sacra- 
ment, which  is  the  guarantee  and  feeder  of  love. 
The  time  immediately  after  holy  Communion  is 
most  valuable  ; and  should  be  entirely  given  to 
God  and  to  divine  love  ; for  then  God  dwells  in 
us,  and  we  in  him.  “He  that  eateth  my  flesh 
abideth  in  me,  and  I in  him.”  J 

Example. 

God  rewarded  the  love  of  St.  Ignatius  not  only 
by  conferring  on  him  the  essential  happiness  of 
heaven,  which  is  man  s chief  blessedness  ; but  he 
also  granted  him  very  great  glory  here  on  earth. 
He  had  not  yet  reached  the  honors  of  canoniza- 
tion when  in  Catalayud,  a town  of  Aragon,  in 
Spain,  an  angel  appeared  to  a pious  Canon,  who 
delighted  in  having  in  his  house  fine  paintings 
of  the  founders  of  the  various  religious  orders. 


* Baruch,  4,  v.  8.  t I Timothy,  1,  v.  5, 

t John,  6,  v.  57. 


PIOUS  PRACTICES. 


64  . 

The  angel  presented  himself  as  a stranger  on  his 
travels  Seeing  that  the  portrait  of  Ignatius  was 
not  in  the  Canon's  collection,  he  offered  to  paint 
it.  His  offer  was  accepted  and  he  set  to  work. 
A short  while  after  he  was  summoned  to  dinner  ; 
but  he  refused  to  go,  saying  that  his  work  was 
going  on  well  and  he  did  not  wish  to  leave  it. 
At  the  end  of  dinner  the  painter  was  again  called, 
and  looked  for  everywhere ; but  he  could  not  be 
found.  He  had  disappeared,  leaving  a portrait 
of  St.  Ignatius  surrounded  by  rays  of  light,  and 
surpassing  in  beauty  all  the  others  possessed  by 
the  Canon.  This  painting  was  afterwards  sent 
to  Munebrega,  and  was  there  very  much  honored 
by  crowds  of  people.  Many  and  great  favors 
were  obtained  by  those  who  prayed  before  it  to 
St.  Ignatius.  Within  the  space  of  a month  more 
than  a hundred  miracles  were  wrought  at  Mune- 
brega ; among  them  was  the  restoration  to  life  of 
a boy  and  a little  girl,  who  had  died  sometime 
previously. — Alphonsus  Andrada,  History  of  the 
Picture  of  Munebrega,  Madrid , 1669. 

Practice. 

With  frequent  acts  of  charity  thou  wilt  love  the 
Lord,  thy  God,  with  thy  whole  heart.* 


A.athew,  xxvii,  v.  57. 


EIGHTH  MEDITATION. 


65 


Ejaculation. 

Lord  grant  me  to  love  thee,  and  for  no  other 
object  but  to  love  thee  more  and  more. — Si. 
Ignatius. 


EIGHTH  MEDITATION. 

St.  Ignatius  a pattern  of  zeal  for  souls  in  his 
desires,  his  labors,  and  in  the  works  he  set  on 
foot  for  this  purpose. 

Point  I. — His  desires . — Zeal  for  souls  is  an 
effect  of  charity,  which  makes  one  love  God  and 
bring  others  to  love  him.  The  greater  our  love 
for  God,  the  greater  will  be  our  zeal.  From  the 
beginning  of  his  conversion,  love  for  God  burned 
so  ardently  in  his  soul,  that  even  in  the  night- 
time he  was  found  raised  from  the  ground  shin- 
ing with  light,  and  exclaiming  amid  sighs  and 
tears  ; “Omy  God  ! O my  Lord  ! If  men  only 
know  thee,  they  would  never  sin.”  At  other  times, 


66 


PIOUS  PRACTICES. 


raised  from  the  ground  in  a kneeling  posture,  his 
eyes  dazzling  with  light,  and  his  face  uplifted  to- 
wards heaven,  he  would  say  : “ Dearest  Jesus  ! if 
men  only  loved  thee.”  And  as  the  bitter  death 
that  the  Son  of  God  underwent  for  the  salvation 
of  men,  was  always  present  to  the  mind  of  Igna- 
tius, he  used  often  to  exclaim  : “Would  it  were 
in  my  power  to  die  a thousand  times  a day,  even 
in  the  worst  torments,  for  Christ  and  for  the  salva- 
tion of  one  soul.”  No  wonder  then  that  when 
he  was  General  of  his  Society,  he  led  through 
the  streets  a crowd  of  abandoned  women  whom 
he  had  reclaimed,  to  a house  where  their  virtue 
would  be  out  of  danger.  Whilst  he  was  engaged 
in  this  work  some  one  remarked  to  him  that  he 
was  losing  his  time,  because  such  women  easily 
fall  back  into  their  sins  ; Ignatius  answered 
that  he  would  consider  himself  amply  rewarded 
by  merely  preventing  the  sins  that  any  one  of 
these  poor  creatures  would  commit  in  a night. 
How  wonderful,  too,  is  not  that  assertion  of  the 
Saint  which  the  Tribunal  of  the  Rota  has  so  ex- 
tolled, and  which  he  made  with  so  much  earnest- 
ness, viz  : Were  the  choice  given  to  me,  I would 
rather  serve  God  here  and  save  souls,  in  uncer- 
tainty of  eternal  happiness,  than  die  at  this 
moment  in  the  full  assurance  of  going  to  heaven. 

If  St.  Ignatius  preferred  the  salvation  of  others 


EIGHTH  MEDITATION. 


67 


to  his  own  certain  and  immediate  happiness  for 
eternity,  can  we  hesitate  for  our  own  eternal 
salvatiofi  to  renounce  our  evil  desires  and  con- 
cupiscences, and  to  remove  all  obstacles  to  our 
neighbors'  salvation  ? The  chief  object  for  which 
we  have  to  strive,  is  eternity.  For  “ all  gold  in 
comparison  of  it,  is  as  a little  sand,  and  silver  in 
respect  to  her  shall  be  counted  as  clay."* 

Point  II. — His  labors . — The  labors  of  St.  Ig- 
natius were  not  behind  his  vehement  desires  for 
saving  souls.  From  the  first  days  of  his  conver- 
sion he  resolved  to  avoid  no  danger,  to  shrink 
from  no  toil  in  trying  to  bring  souls  to  God,  and 
to  devote  himself  unceasingly,  as  long  as  his  life 
would  last,  to  this  most  important  work.  He 
kept  his  resolution  wherever  he  lived.  Hence, 
when  the  process  for  his  canonization  began,  so 
many  notable  conversions  of  great  sinners,  aban- 
doned women,  Jews  and  heretics,  were  related 
that  every  city  in  which  Ignatius  spent  any  time, 
looked  upon  him  as  its  apostle.  Out  of  that 
first  resolve  came  that  devotedness,  which  the 
Holy  Church  calls  remarkable,  which  led  Ignatius, 
at  the  age  of  three  and  thirty,  for  the  purpose  of 
being  more  useful  to  souls,  to  study  grammar 
first,  and  afterwards  philosophy  and  theology. 


Wisdom,  7,  v.  9. 


68 


PIOUS  PRACTICES. 


Later  on,  he  went  over  these  studies  again  in 
Paris,  living,  meanwhile,  on  alms,  omitting  none 
of  his  practices  of  charity,  humility  and  notifica- 
tion, and  having  to  bear  ridicule,  blows,  and 
imprisonment,  during  his  labors  for  souls.  How 
often,  too,  did  not  the  devil,  as  it  were,  foreseeing 
the  future,  try  to  interrupt  his  studies  ! When, 
in  the  learning  of  the  Latin  grammar,  he  met 
the  verb  to  love , or  any  other  word  of  the  kind, 
the  enemy  would  direct  his  thoughts  to  God;  at 
other  times,  he  would  fill  his  mind  with  light, 
and  lay  bare  to  him  the  hidden  sense  of  Holy 
Scripture.  And  all  this  was  done  in  order  to 
draw  off  the  mind  of  Ignatius  from  his  books. 
But  the  attempt  did  not  succeed;  it  merely  gave 
Ignatius  a new  occasion  to  triumph  gloriously 
over  himself.  For,  as  soon  as  he  saw  the  wiles  of 
the  evil  one,  he  cast  himself  at  the  feet  of  his 
master,  begging  him  in  earnest  to  exact  from  him 
every  day,  the  same  task  as  from  the  other  stu- 
dents, and  to  be  punished  like  them,  in  word  or 
deed,  when  found  guilty  of  any  negligence  in 
the  performance  of  duty.  If  St.  Ignatius  toiled 
so  ardently  for  the  salvation  of  others,  we  can 
imagine  what  we  ought  to  undertake  for  our  own 
souls.  In  case  we  do  not  do  much  for  them,  it 
is  not  our  want  of  power,  but  of  will  we  have  to 
blame.  For  grace  is  always  at  our  door,  and  at 


EIGHTH  MEDITATION.  6o 

1 

every  moment  we  can  gain  new  help  through 
prayer.  Well,  then,  in  order  that  God  may  not 
have  to  condemn  our  error  on  Judgment  Day, 
when  it  will  be  to  late  to  correct  it,  let  us  now, 
at  this  very  time,  “ labor  the  more,  that  by  good 
works  we  may  make  sure  our  calling  and  elec- 
tion.” * 

Point  III. — The  works  he  established. — St.  Igna- 
tius “not  willing  that  any  should  perish,  but 
that  all  should  return  to  penance,”  f instituted  a 
, religious  order  that  should  help  to  oppose  idola- 
try, Judaism,  and  heresy.  That  order  was  also 
to  restore  piety  among  Catholics,  to  teach  cate- 
chism, to  give  retreats  and  missions,  and  to  pro- 
mote the  frequent  reception  of  the  Sacraments. 
To  the  three  vows  of  poverty,  chastity  and  obedi- 
ence, usual  in  all  religious  orders,  it  adds  a fourth, 
whereby  it  binds  itself  to  go  on  any  mission,  en- 
trusted to  it  by  the  Holy  See,  without  asking  any 
pecuniary  means  for  the  journey.  All  these  are 
works  belonging  to  the  Institute  of  Ignatius. 
In  conformity  with  this  method  of  life,  he  sent 
St.  Francis  Xavier  to  preach  the  Gospel  in  India, 
and  others  for  a similar  purpose  into  various 
parts  of  the  world.  At  the  same  time,  he  opened 
houses  of  education  everywhere  for  the  literary 


II  Peter,  I,  v.  io. 


t II  Peter,  3,  v.  9. 


70 


PIOUS  PRACTICES. 


and  Christian  formation  of  youth.  He  founded 
the  German  College  in  Rome,  and  established 
refuges  for  fallen  women,  or  poor  girls  in  danger, 
and  orphanages  for  children  of  both  sexes.  In- 
deed, there  was  no  end  to  the  pious  works  that 
his  untiring  zeal  for  souls  made  him  undertake, 
and  carry  on  until  the  day  of  his  death.*  Truly, 
as  Pope  Gregory  XV.  said,  Ignatius  was  a man 
very  great  for  saving  the  elect  of  God.  f He 
was  a new  apostle,  as  the  Rota  styled  him.  He 
had  a soul  larger  than  the  world ; he  went 
through  labors,  founded  institutions,  reaped  fruits,  # 
worthy  of  any  apostle. 

“ God  gave  commandment  to  everyone  con- 
cerning his  neighbor.”  J Therefore,  everyone 
should  help  his  neighbor  by  the  example  of  good 
works,  by  timely  advice,  by  assiduous  prayer  to 
God.  What  of  those,  who,  on  the  contrary,  by 
their  bad  lives,  wicked  example,  scandalous 
talk,  far  from  gaining  souls  to  Christ,  lead  them 
to  perdition?  Says  our  Lord:  4 ‘ Wo,  to  that  man 
by  whom  the  scandal  cometh.”  § 

Prayer. 

Since  thou,  most  holy  patriarch,  with  so  much 
ardor,  with  such  labors,  and  by  so  many  insti- 


* Roman  Breviary, 
t Eccli.  46,  v.  2. 


t Eccli.  17,  v,  12. 

§ Matthew,  18,  v.  7. 


EIGHTH  MEDITATION". 


71 


tutions,  didst  seek  to  save  all  men,  hear,  I 
beseech  thee,  the  prayers  which  I suppliantly 
address  thee,  in  accordance  with  the  wishes  of 
thine  own  heart.  Lo  ! “I  have  gone  astray,  like 
a sheep  that  is  lost.”*  Seek  thy  wretched  little 
client,  who  is  covered  with  the  filth  of  many 
sins,  constantly  harassed  by  the  seductions  of  the 
world,  the  snares  of  the  devil,  and  in  danger  of 
eternal  damnation.  Stretch  out  thy  hands  to  me 
in  my  poverty,  f that  I may  rise  out  of  the  slough 
of  sin,  and  enter  the  path  of  salvation.  Indeed 
“ I know  my  sin,  and  my  iniquity  is  always  be- 
fore me.”  1 I am  sorry  that  I so  often  offended 
my  God,  who  is  the  Sovereign  good.  Obtain  for 
me,  holy  patron,  that  this  sorrow  may  go  on  in- 
creasing until  my  death,  and  that  through  thee, 
I may  derive  mercy  from  God.  “ Let  thy  hand 
be  with  me  to  save  me.’’  “ Help  me  and  I shall 

be  saved. |j  Amen. 

Maxims. 

1.  Were  God  to  cast  me  into  hell  without 
any  fault  of  mine,  my  greatest  pain  would  be, 
not  the  tortures  of  the  place,  but  to  listen  to  the 
blasphemies  which  are  there  uttered  against  God. 


* Psalm,  1:8,  v.  176. 
t Eccli.  7,  v.  36. 


+ Psalm,  50,  v.  5. 

||  Psalm  1 18,  v.  173,  1 1 7. 


72 


PIOUS  PRACTICES. 


Learn  from  St.  Ignatius  to  abhor  openly  all 
offences  against  God,  saying  sincerely  with  him: 
“I  have  hated  and  abhorred  inquity.”* 

2.  In  order  that  talents  and  other  natural  gifts 
may  do  good,  they  must  be  governed  by  the  in- 
terior spirit,  and  draw  from  it  all  their  force  and 
efficacy.  For  we  are  instruments  of  the  Lord: 
“ In  his  hand  are  both  we  and  our  words,  and  all 
wisdom,  and  the  knowledge  and  skill  of  works.”  f 

3.  To  gain  souls  to  God,  a circle  of  mutual 
influence  is  required;  namely,  prayer  mounting 
up  to  God,  and  obtaining  grace  from  him;  and 
patient  action,  descending  to  our  neighbor.  All 
the  art  of  gaining  souls  to  God  lies  in  this:  “I 
have  labored  in  my  groanings.”  J 

Example. 

As  formerly  on  earth,  so  now  in  glory,  St. 
Ignatius  procures  heavenly  remedies  for  diseased 
souls  more  readily  than  for  diseased  bodies.  In 
the  year  1602,  there  was,  at  Gandia,  in  Spain,  a 
woman  who  led  an  immoral  life  with  a young 
man.  At  last,  she  began  to  desire  to  rise  out  of 
her  wretched  state,  but  her  bad  habits  made 
fearful  opposition  to  her  holy  purpose.  In  her 
distress  she  implored  the  help  of  Ignatius. 

* Psalm  1 18,  v.  163.  t Wisdom,  7,  v.  16. 

f Psalm  6,  v.  7. 


EIGHTH  MEDITATION. 


73, 


Scarcely  had  she  hung  the  Saint's  portrait  over 
her  bed,  when  she  felt  such  disgust  for  the  man 
fshe  had  hitherto  loved  so  madly,  that  she  could 
not  even  bear  the  sight  of  him. — Bollandists  for 
July. 

Practice. 

Through  the  example  of  good  works, 4 ‘let  your 
light  so  shine  before  men,  that  they  may  see  your 
good  works,  and  glorify  your  Father,  who  is  in 
heaven.*" 

Ejaculation. 

St.  Ignatius,  let  thy  hand  be  with  me  to  save 
me;  help  me,  and  I shall  be  saved.f 


Matthew,  5,  v.  16. 


t P$alm  1 18,  v.  173,  1 17 


74 


PIOUS  PRACTICES. 


NINTH  MEDITATION. 

The  heart  of  St.  Ignatius  was  a pattern  of  in- 
terior life  towards  God,  towards  himself,  and 
towards  his  neighbor. 

Point  I. — Towards  God, — He  who  wants  to 
serve  God  must  be  an  interior  man — that  is  to 
say,  he  must  work  far  more  with  the  interior 
affections  of  his  heart  than  by  external  action. 
St.  Ignatius  taught  this  doctrine,  and  with  sover- 
eign perfection  he  directed  his  heart  in  accord- 
ance with  it  in  regard  to  God,  to  himself  and 
his  neighbor.  And  first  with  respect  to  God. 
For  from  the  date  of  his  conversion,  he  made 
this  a law  for  himself  which  he  never  afterwards 
transgressed — namely,  that  thenceforward  he 
would  seek  only  God  and  his  greater  glory. 
Wherefore  it  never  entered  into  his  mind  to  offer 
to  God,  as  an  expiation  for  his  sins,  a single  one 
of  the  rigid  austerities  which  he  then  began  to 
practice:  for  he  feared  lest  his  own  interests  should 
detract  even  one  tittle  from  that  greater  glory. 
Every  hour  indeed  he  looked  into  all  his  actions; 
nor  was  he  satisfied  with  merely  avoiding  faults 
and  performing  some  virtuous  deeds  during  that 
time.  He  also  inquired,  whether  he  could  not 
have  served  God  better;  nay,  more,  when  he  had 


NINTH  MEDITATION. 


75 


several  things  to  do,  he  always  gave  the  prefer- 
ence to  what  he  thought  would  be  more  glorious 
to  God.  The  Rota  compresses  all  this  into  the 
following  words:  He  burned  with  such  love  for 
God,  that  he  sought  for  him  all  day.  He  thought 
of  nothing  else — desired  nothing  else — than  to 
please  God,  and  do  his  adorable  will.  He 
therefore  put  himself  entirely  in  God's  hands,  and 
determined  to  seek  him  even  at  the  expense  of 
everything.  All  his  thoughts,  all  his  word  sand 
works  were  referred  to  God  as  to  their  end;  they 
were  for  God,  for  His  honor  and  glory  alone. 
The  saying:  for  the  greater  glory  of  God \ was  a 
watchword  that  was  constantly  on  his  lips. 

“ God  created  all  nations  to  his  own  praise,  and 
name  and  glory/’*  In  order,  therefore,  to  cor- 
respond fully  with  the  end  for  which  he  is 
made,  every  one  should  direct  all  his  actions, 
words  and  thoughts  to  God  and  to  his  greater 
glory.  Those  who  do  not  work  for  that  end, 
“their  hope  is  vain,  and  their  labors  withou, 
fruit,  and  their  works  unprofitable."  f Therefore, 
“whether  you  eat  or  drink,  or  whatsoever  else  you 
do,  do  all  to  the  glory  of  God."  J 
Point  II. — Towards  himself — “The  greatest  ob 


* Deuteron,  26,  v.  19.  t Wisdom,  3,  v.  n. 

1 1 Cor.  10,  v.  31. 


76 


PIOUS  PRACTICES. 


stack  to  the  rising  of  our  heart  to  God,  is  self- 
love/'  said  St.  Ignatius,  and  therefore  he  reduced 
the  whole  art  of  spiritual  progress  to  this  one 
principle:  Conquer  thyself.  Hence,  his  chief  aim 
was  to  restrain  the  emotions  of  the  soul,  and  to 
overcome  every  natural  repugnance.  By  nature 
he  was  of  a bilious  and  ardent  disposition ; yet 
by  constant  self-resistance  he  became  altogether 
another  man.  Even  physicians  supposed  that 
he  was  of  a cold,  phlegmatic  character,  and  con- 
sequently made  sad  mistakes  in  their  treatment. 
This  wonderful  self-discipline  gave  him  entire 
command,  as  the  Rota  said,  over  all  the  move- 
ments of  his  soul  and  body,  and  made  them 
dutiful  servants  of  virtue  and  of  God's  greater 
glory.  But  let  us  learn  from  the  Saint  himself 
the  foundations  which  he  laid  in  his  heart  in 
order  to  raise  this  temple  of  peace  to  the  greater 
glory  of  God.  “ It  belongs  to  God,"  he  used  to 
say,  “ to  dispose  of  us.  Whether  he  takes  any- 
thing from  us  or  hurts  us,  or  whether  he  gives 
us  something  and  caresses  us,  he  is  equally  holy 
and  good.  In  both  cases  we  should  equally  love 
and  praise  that  goodness  and  holiness.  More- 
over, as  all  things  are  to  be  loved  and  feared  in 
so  far  as  God  bids  us  love  or  fear  them,  our 
heart  has  to  direct  its  loves  and  fears,  according 
to  this  rule,  without  ever  overstepping  it,  espe- 


NINTH  MEDITATION. 


77 


dally  as  God  shows  such  condescension  as  to  be 
honored  and  glorified  by  the  little  services  which 
we,  his  lowly  creatures,  render  him.” — Would  that 
we  established  this  law  in  our  hearts  : Would 
that  we  were  always  so  disposed  and  so  resigned 
towards  God,  whether  he  sends  us  good  or  evil, 
as  to  seek  only  his  glory,  to  please  him  and  to 
do  his  will.  But  if,  contrary  to  his  command,  we 
seek  ourselves  and  satisfy  our  rebellious  desires, 
we  can  never  be  at  peace  with  him,  nor  with  our 
own  conscience.  ‘‘There  is  no  peace  to  the 
wicked,  saith  the  Lord/'* 

Point  III. — Towards  his  neighbor. — St.  Igna- 
tius spared  no  pains  to  win  the  good  will  of  men 
in  order  tq  gain  them  over  to  Christ.  He  began 
by  studying  the  dispositions  and  character  of 
people  with  whom  he  had  to  deal,  and  then  in 
so  far  as  it  was  allowable,  he  caught  each  one 
with  his  own  bait,  as  the  saying  goes.  He 
would  put  up  with  their  harshness  and  arrog- 
ance, accomodate  himself  to  their  silliness  and 
folly,  bear  with  and  overlook  their  rudeness  and 
insulting  behavior,  and  yield  to  them  in  all 
things  as  far  as  virtue  would  permit.  When  in 
this  way  he  had  gained  them  over  to  himself,  he 
set  to  work  upon  them,  and  with  slow  and  cau- 


Isaiah,  48,  v.  22. 


PIOUS  PRACTICES. 


78 

tious  management  he  gradually  brought  them  to 
a sense  of  duty  and  the  practice  of  religion. 
This  holy  artifice  and  the  bright  example  of  his 
own  sanctity  reclaimed  many  from  heresy  to  the 
Catholic  faith,  or  from  a sinful  to  a good  life,  and 
induced  many  also  to  despise  everything  earthly 
and  embrace  the  salutary  counsels  of  Christ. 
But  his  charity  chiefly  displayed  itself  where  he 
found  the  fuller  image  of  Christ,  namely,  among 
the  poor  and  his  own  children,  who  had  given 
themselves  up  to  his  care  and  direction.  He 
was  so  devoted  to  the  poor  and  the  sick,  to  or- 
phans and  catechumens,  to  unfortunate  women, 
to  girls  in  danger  of  losing  their  virtue,  and 
similar  classes  of  persons,  that  everyone  among 
them  looked  up  to  him  as  to  a most  affectionate 
parent.  Towards  his  own  children  such  was  his 
charity  that  he  considered  their  temptations  and 
sufferings  his  own;  and  hence,  he  did  everything 
to  console,  direct,  encourage  and  inflame  them 
with  love  for  God.  Nor  in  doing  so  did  he 
content  himself  with  words  alone  ; he  prayed  and 
fasted  for  them,  and  chastised  his  body  in  many 
ways  so  as  to  obtain  the  necessary  graces  for 
them.  Hence,  everyone  thought  himself  the 
child  of  his  tears  and  sorrows.  In  this  manner, 
unto  the  greater  glory  of  God,  Ignatius  was  mide 
all  to  all,  that  he  might  save  all.* 


I C01*.  9,  v.  22. 


NINTH  MEDITATION, 


79 


“This  Commandment  we  have  from  God, 
that  he  who  loveth  God,  love  also  his  brother/’* 
“Therefore  from  love  for  God  charity  is  patient, 
kind,  seeketh  not  her  own,  is  not  provoked  to 
anger,  thinketh  no  evil,  beareth  all  things.  ” f 
It  tries  to  close  hell  and  open  heaven  to  all,  in 
order  that  the  number  of  those  loving  God  and 
his  greater  glory  should  increase  forever.  Where- 
fore 4 ‘to  love  ones  neighbor  as  ones  self  is  a 
greater  thing  than  all  holocausts  and  sacri- 
fices. x 

Prayer. 

In  thy  heart,  O blessed  Ignatius,  that  was  so 
upright  with  God,  so  severe  towards  thyself,  so 
overflowing  with  love  for  its  neighbor,  and  always 
so  intent  on  the  greater  service  of  God,  I see,  as 
in  a mirror,  the  wickedness  of  my  own  heart, 
and  I am  covered  with  shame  at  the  sight. 
God  created  my  heart  and  loaded  it  with  spirit- 
ual gifts  for  his  own  glory  ; and  I have  used 
that  heart’s  affections  and  God’s  favors  to  offend 
him.  While  seeking  myself  and  indulging  my  evil 
desires,  I am  troubled  in  mind,  drawn  here  and 
there  ; my  conscience  loudly  upbraids  me  ; I am 
not  myself  any  more.  Being,  then,  almost  unable 


*John,  4,  v.  21.  t Corinth.  13,  v.  4-7. 

+ Mark,  12,  v.  33. 


8o 


PIOUS  PRACTICES. 


to  bear  myself,  how  can  I sympathise  with  my 
neighbor,  or  patiently  bear  his  defects.  Here, 
O holy  patron,  is  a faithful  description  of  my 
heart.  How  different  it  is  from  thy  heart.  I lay 
it  before  thee  that  thou  mayest  take  pity  on  it. 
Depraved  as  it  is,  I offer  it  to  thee  that  thou 
mayest  renew  a right  spirit  within  it.  So,  that 
like  thee,  it  may  seek  only  God  and  his  glory — 
that  henceforward  I may  be  at  peace  with  God, 
with  myself  and  my  neighbor,  until  through 
thee  I become  a sharer  forever  in  the  glory  of 
God  in  heaven.  Amen. 

Maxims. 

1.  For  him  who  works  with  all  possible  dili- 
gence a precious  crown  is  laid  up  in  heaven. 
This  crown  is  proportioned,  not  so  much  to  the 
good  works  we  do,  as  to  the  fervor  with  which 
we  do  them.  God  makes  more  account  of  our 
dispositions  than  of  our  deeds.  Therefore  thou 
shalt  follow  justly  after  that  which  is  just.* 

2.  He  who  has  a stubborn  and  fiery  nature 
should  not  lose  courage  in  case  he  seeks  to  con- 
quer that  nature.  Rather  let  him  be  assured 
that  one  victory  gained  over  himself,  will  be  of 
greater  value  before  God  than  many  victories 


Dueteron.  i6,  v.  20. 


NINTH  MEDITATION.  8 1 

over  an  easy  and  peaceful  nature.  God  has 
given  such  a man  a strong  conflict  that  he  may 
overcome.  * 

3.  In  our  dealings  with  men  we  ought  to  imi- 
tate the  angels.  Though  they  dwell  on  earth  for 
our  protection,  still  they  never  cease  to  love  God. 
Our  conversation  should  always  be  in  heaven.f 

Example. 

It  was  not  only  while  living  in  this  world  that 
St.  Ignatius  showed  the  most  ardent  charity  for 
his  spiritual  children.  He  has  done  the  same 
sin<&  he  went  to  reign  with  the  blessed  in  heaven. 
There  dwelt  in  Barcelona  a widow  named  Agnes 
Pascual,  with  her  son  John,  a young  man  of 
eighteen.  They  assisted  Ignatius  in  his  need, 
and  had  reaped  much  spiritual  profit  from  his 
direction  and  intercourse.  When  he  left  Bar- 
celona for  Paris,  they,  out  of  affection,  accom- 
panied him  some  miles.  As  they  were  about  to 
part,  Ignatius  embraced  John,  and  gave  him 
some  advice  for  the  remainder  of  his  life.  But 
the  young  man  said:  ‘‘You  have  done  so  much 
for  others  that  they  have  embraced  a life  of  per- 
fection, or  have  at  least  made  great  progress  in 
virtue.  Why  do  you  leave  me  so  unfinished 


Wisdom,  10,  v.  12. 


t Philip.,  3,  v.  20. 


82 


PIOUS  PRACTICES. 


and  imperfect  ? What  will  become  of  me  in 
your  absence  ? If  you  allow  me,  I shall  follow 
you  wherever  you  go.”  “ Take  courage,”  replied 
Ignatius,  “you  will  not  want  occasions  for  suffer- 
ing and  for  working  for  God.  When  older 
you  will  marry,  and  meet  with  many  crosses  that 
will  not  allow  you  to  give  way  to  pleasure,  or 
neglect  imploring  the  Divine  assistance.  But  all 
these  trials  will  end  in  the  salvation  of  your 
soul.”  Events  justified  the  prediction.  Some 
years  after  John  married,  and  had  a large  family. 
He  was  not  rich.  He  lent  nearly  all  the  money 
he  owned;  his  creditors  cheated  him,  an<i  left 
him  penniless.  At  this  time  Ignatius  lived  in 
Rome,  yet  he  saw  everything  that  happened  to 
John.  He  wrote  to  him  to  console  him,  and 
make  him  resign  himself  fully  to  God's  holy  will. 
One  day  John  rose  before  the  dawn  and  went  to 
church.  Ignatius  was  now  dead,  and  John 
prayed  to  him:  “Holy  father,  who  art  now  in 
heaven,  thou  seest  the  sorrow  and  affliction  that 
have  come  upon  me  in  accordance  with  thy 
prediction.  I need  patience.  I beg  thee  to 
ask  it  of  God  for  me — and  also  that  according 
to  thy  promise,  everything  may  end  well  for  me, 
and  that  I may  save  my  soul.  ” While  John  was 
praying  thus  he  shed  many  tears.  Suddenly 
the  entire  church  was  brilliantly  lit  up.  John 


NINTH  MEDITATION. 


83 


heard  delightful  music,  and  saw  a great  crowd 
of  angels  and  saints  in  it.  Among  them  was  a 
man  of  venerable  mien,  dressed  as  a priest  about 
to  celebrate,  who  having  adored  the  Blessed  Sac- 
rament at  St.  Eulalia's  altar,  was  incensing  it 
with  sweet  smelling  incense.  Having  done  this, 
as  he  was  about  to  go  away,  he  approached 
John,  who  was  in  rapture  at  the  whole  vision 
and  overflowing  ^vith  joy.  Recognizing  St.  Ig- 
natius, John  threw  himself  at  his  feet.  The 
Saint  looked  at  him  smilingly,  and  said:  do  you 
remember  me  ? I have  not  forgotten  you.  Have 
courage;  everything  will  turn  out  well  for  you, 
as  I told  you.  He  then  gave  John  his  blessing, 
and  vanished.  Immediately  John  began  to  ex- 
claim: O Father  ! O holy  Father  Ignatius  ! 
Some  priests,  who  were  near,  hearing  these 
words  ran  to  John,  and  asked  him  what  was 
the  matter.  Weeping  and  sobbing,  John  told 
them  all  that  had  happened.  Ever  afterwards, 
the  bare  remembrance  of  the  looks,  words  and 
promise  of  Ignatius  on  this  occasion  gave  John 
the  greatest  relief  and  consolation  in  all  his 
trials. — Bartoli,  Book  I , n.  31. 

Practice. 

For  the  greater  glory  of  God  overcome  your- 
self in  all  things. 


84 


PIOUS  PRACTICES. 


Ejaculation. 

“ Not  to  us,  O Lord,  not  to  us,  but  to  thy 
name  give  glory."* 


% 

TENTH  MEDITATION. 

The  death  of  St.  Ignatius  was  precious— in  his 
desire  for  it — in  the  sentiments  attending  it — in 
the  glory  that  followed  it. 

Point  I. — His  desires. — The  more  God  shed 
the  light  of  his  countenance  upon  Ignatius, 
whether  by  interior  illuminations  or  by  visions 
in  which  even  our  Lord  himself  treated  him  with  * 
sovereign  affection,  the  stronger  grew  his  desire 
to  see  God  as  he  is  in  himself,  to  be  with  Christ 
and  be  released  from  the  shackles  of  the  body. 
For  this  reason  it  was  his  habit  to  look  up  at  the 
starry  firmament,  to  run  over  in  his  mind  the 
joys  of  heaven,  to  express  his  desires  to  the  king 


Ps.  1 13,  v.  1. 


TENTH  MEDITATION. 


85 


of  glory — to  sigh  and  weep  in  order  to  show  God 
how  eager  he  was,  how  ardently  he  longed  for 
him.  He  begged  God  to  take  compassion  on 
him  and  soon  dismiss  him  in  peace.  Then  cast- 
ing his  eyes  on  earth,  he  would  be  filled  with 
contempt  for  it  and  cry  out : “ How  vile  the 
earth  seems  to  me  when  I look  up  at  the 
heavens  ! ” When  he  heard  anyone  express  a 
wish  to  live  long,  or  saw  persons  taking  means 
lest  death  should  overtake  them  before  the  end 
of  this  or  that  work,  he  would  say  : “ How  can 
we  deceive  ourselves  with  the  hope  of  a long  life, 
and  rob  ourselves  of  the  joy  of  a speedy  death, 
which  God  seeks  to  foster  in  us  by  hiding  from 
us  the  time  at  which  we  shall  die.”  Whenever 
he  became  seriously  ill,  he  would  immediately 
suppose  that  he  was  about  to  die,  and  that 
thought  would  throw  him  into  ecstasies,  to  the 
great  danger  of  his  health.  In  those  circum- 
stances physicians  used  to  forbid  him  to  think 
on  heavenly  subjects.  Yet  in  all  these  burning 
desires  it  was  not  an  end  of  his  labors,  or  en- 
trance into  eternal  joys  that  he  had  in  view  ; for 
he  was  so  free  from  self-seeking  that  he  was  often 
heard  to  declare  that  he  could  not  live  if  he  saw 
anything  not  wholly  divine  in  his  heart.  Where- 
fore with  the  sincerest  and  purest  love  he  looked 
solely  to  God  and  his  glory  : for  from  his  ex- 


86 


PIOUS  PRACTICES. 


traordinary  insight  into  the  divine  goodness,  he 
knew  that  he  could  love  and  exalt  his  God  with 
far  greater  perfection  in  heaven  than  on  earth. 

We,  poor  exiles  in  this  vale  of  tears,  if  we  love 
God  with  our  whole  heart,  should  imitate  the 
holy  desires  of  Ignatius,  and  often  exclaim  with 
the  apostle:  “ Unhappy  man  that  I am,  who  shall 
deliver  me  from  the  body  of  this  death  ? ” * “I 
have  a desire  to  be  dissolved  and  to  be  with 
Christ,  f ” Or  with  David:  “ Wo  is  me,  that  my 
sojourning  is  prolonged.  My  soul  hath  been 
long  a sojourner.”  J “When  shall  I come  and  ap- 
pear before  the  face  of  God  ?”  § Such  desires  are 
very  effective  in  withdrawing  souls  from  earthly 
affections  and  in  imbuing  them  with  heavenly 
dispositions.  “And  every  one  that  hath  this  hope 
in  him  sanctifieth  himself,  as  he  also  is  holyi”|| 

Point  II. — The  dispositions  that  accompanied  it . — 
To  fully  satisfy  the  desires  of  Ignatius,  God  made 
known  to  him  the  hour  of  his  death,  and  that  he 
would  die  as  he  had  asked  to  do,  namely,  when 
no  one  would  expect  it,  so  that  visits  of  condo- 
lence, and  so  forth,  might  not  prevent  him  from 
using  all  his  time  in  preparing  his  soul.  He 


* Rom.  7,  v.  24.  t Ps.  1 1 9,  v.  5-6. 

t Philip,  1,  v.  23.  § Ps.  41,  v.  3. 

||  I.  John,  8,  v.  3. 


TENTH  MEDITATION. 


87 

therefore  arranged  everything  that  concerned  his 
order,  and  wrote  to  some  friends  at  a distance  to 
inform  them  of  his  approaching  departure.  After 
that  he  went  into  retirement  and  gave  himself  up 
to  contemplation.  During  this  holy  exercise  a 
deadly  fever  came  over  him.  Yet,  though  in- 
wardly he  was  all  on  fire,  there  was  nothing 
apparent  that  could  indicate  an  early  death.  He 
seemed,  indeed,  weak  and  weary,  but  these  symp- 
toms, caused  no  anxiety  to  those  he  lived  with, 
him,  or  to  his  physicians.  However,  Ignatius 
knew  well  that  the  Lord  was  coming.  He  re- 
ceived holy  communion,  and  secretly  sent  a 
messenger  to  ask  the  Holy  Father’s  blessing 
and  an  indulgence.  He  then  spent  the  last 
night  of  his  life  in  sweet  communing  with  God, 
to  whom  he  was  hastening  with  all  the  energy 
of  his  heart.  Relying  on  what  the  physicians 
had  said,  the  people  of  the  house  were  without 
apprehension,  and  they  ascribed  his  talking, 
sighing  and  tears,  to  some  of  his  accustomed 
visions.  Thus  matters  went  on  until  up  to  the 
last  hour  of  his  life.  Then  our  Lord  and  his 
Virgin  Mother,  with  crowds  of  angels  came  to 
receive  his  soul,  and  take  it  with  them  to  heaven. 
Directly  he  fixed  his  eyes  on  his  Redeemer  and 
the  Blessed  Virgin,  joined  his  hands,  put  on  a look 
of  wonderful  serenity,  repeated  the  holy  names  of 


88 


PIOUS  PRACTICES. 


Jesus  and  Mary,  and  fled  from  earth  to  rest  in 
the  Lord.  “ Precious  in  the  sight  of  the  Lord  is 
the  death  of  his  saints/'  * 

Everyone  is  anxious  for  the  death  of  the  just ; 
few,  however,  prepare  themselves  for  such  a 
death.  Let  filial  fear  and  the  love  of  God  keep 
us  now  from  sin.  Let  us  do  now,  diligently, 
what  at  the  hour  of  death  we  shall  wish  to  have 
done.  Let  us  now  familiarize  ourselves  with  acts 
of  faith,  hope,  charity; ' desire  to  see  God,  and 
resignation  to  his  holy  will ; so  that  habit  may 
enable  us  to  elicit  them  with  great  fervor  when 
we  are  about  to  die.  “ We  shall  reap  what  we 
sow/'f 

Point  III. — Glory  that  followed  his  death . — 
“ Whosoever  shall  glorify  me,  him  will  I glorify, ’’I 
says  the  Lord.  The  glory,  then,  to  which  St. 
Ignatius  is  raised  in  heaven,  is  measured  by  the 
zeal  which  he  always  showed  for  glorifying  God 
most  perfectly  in  himself  and  in  all  mankind. 
We  need  not  wonder,  then,  at  the  saying  of  one 
who  witnessed  the  entrance  of  Ignatius  into 
heaven, — namely,  that  he  was  brighter  than  the 
sun,  and  no  triumph  could  surpass  his.  One 
of  the  sons  of  Ignatius  being  at  the  point  of 


* Ps.  1 15,  v.  15.  t Galatians,  6,  v.  8. 

t I.  Kings,  2,  v.  30. 


TENTH  MEDITATION. 


89 

death,  was  invited  by  his  blessed  father  to  follow 
him  to  heaven.  While  the  patient  was  describing 
the  splendor  of  his  father's  entrance  into  the 
house  of  the  Lord,  suddenly  he  was  seized  with 
such  joy  that  he  expired,  and  went  to  join  him. 

But  to  portray  more  clearly  the  glory  of  the 
Saint  with  God,  we  must  relate  the  vision  of  St. 
Mary  Magdalen,  of  Pazzi.  It  took  place  on  De- 
cember 26,  1559,  and  was  given  to  her  in  order 
that  she  might  see  how  high  St.  Ignatius  is  in 
heaven.  First,  she  beheld  the  glory  of  St.  John, 
Apostle  and  Evangelist.  She  saw  that  God 
took  so  much  delight  in  his  soul  that  there 
seemed  to  be  no  one  else  in  heaven.  Next,  she 
was  shown  the  glory  of  Ignatius,  and  she  learned 
that  God  was  as  well  pleased  with  him  as  with 
St.  John.  Whilst  she  was  looking  on  and  ad- 
miring the  equal  glory  of  the  two  Saints,  God 
said  to  her : 4 ‘ The  spirit  of  John  and  of  Ignatius 
was  all  one.  The  scope  of  each  of  them  in  all 
his  actions  was  love  for  God  and  for  his  neigh- 
bor. It  was  with  bonds  of  charity  that  they 
drew  souls  to  God."  St.  Mary  Magdalen,  then, 
understood  from  God  that  his  complacency  in 
the  soul  of  Ignatius  was  renewed  and  increased 
every  time  a soul  is  brought  to  him  through  the 
direction  and  spiritual  doctrine  that  the  Saint  has 
left  behind  him  on  earth.  Hence,  in  this  same 


9o 


PIOUS  PRACTICES. 


ecstasy  the  Saint  was  heard  exclaiming  : “ Of  all 
who  live  on  earth  there  is  no  one  whose  spirit  is 
like  unto  that  of  Ignatius.  For  by  the  exercise 
of  interior  acts  he  leads  souls  to  salvation  and 
perfection,  and  teaches  how  pleasing  such  works 
are  to  God.  Thence  springs  a love  which  ren- 
ders hard  and  bitter  things  sweet  and  easy,  and 
makes  them  be  undertaken  with  the  greatest 
readiness.'’*  If  in  heaven  Ignatius  enjoys  the  same 
glory  as  the  beloved  disciple,  because  both  loved 
equally  on  earth,  and  thereby  glorified  God  in 
themselves  and  in  others,  do  you,  also,  all  your 
actions  out  of  a similar  spirit  for  God  and  for 
your  neighbor.  Glorify  God  in  this  way  that 
now  and  forever  he  may  be  well  pleased  with 
yoti,  and  after  this  exile  crown  you  with  honor 
and  glory  for  all  eternity.  “ Love  is  the  keeping 
of  laws,  and  the  keeping  of  laws  is  the  firm 
foundation  of  incorruption.  ”*j* 

Prayer. 

To  beg  the  protection  of  St.  Ignatius  at  the 
hour  of  death. 

How  precious,  O holy  patriarch,  was  not  thy 
death  in  the  sight  of  God.,  I congratulate  thee, 


Revelation  of  St  Mary  Magdalen,  of  Pazzi. 
t Wisdom,  6,  v.  19. 


TENTH  MEDITATION. 


91 


and  I return  the  warmest  thanks  to  thee,  O holy 
Redeemer,  and  to  thy  Virgin  Mother,  who  most 
lovingly  were  present  with  Ignatius  when  he  was 
dying.  What  kind  of  a death  shall  I die  ? When 
I shall  be  about  to  die,  4 ‘the  devil  will  come 
down  unto  me,  having  great  wrath,  knowing  that 
he  hath  but  a short  time/'*  then  truly  I shall 
be  in  need  of  most  powerful  protection.  I im- 
plore thy  aid,  holy  patron.  As  a reward  of  thy 
most  ardent  zeal  for  the  safety  of  souls,  which 
mainly  depends  on  the  last  moments  of  life, 
God  has  granted  thee  special  power  to  protect 
thy  clients  at  the  moment  of  death,  and  allowed 
thee  often  to  encourage  the  dying  by  thy  visible 
presence.  Therefore,  I pray  and  beseech  thee, 
not  to  abandon  me  at  that  hour,  nor  to  allow  my 
soul  to  go  forth  from  the  body  burdened  with 
mortal  sin.  Grant  that  now,  while  I have  time, 

I may  in  the  spirit  of  charity,  glorify  God  by  all 
my  works,  and  thus  prepare  myself  for  the  final 
combat,  and  merit  to  enter,  after  death,  into  joy 
without  end.  Amen. 

Maxims. 

i.  Were  you  now  about  to  die,  what  mode  of 
life  would  you  wish  to  have  chosen  — how  would 


Apocal.,  12,  v.  12. 


92 


PIOUS  PRACTICES. 


you  like  to  have  done  each  of  your  actions  ? Act 
in  that  way,  and  resolve  always  to  do  so.  In  his 
Spiritual  Exercises,  St.  Ignatius  lays  down  this 
maxim  as  a means  to  repel  all  the  suggestions 
of  the  devil,  the  world  and  our  own  passions  : 
“O  death,  thy  sentence  is  good/'* 

2.  The  devil,  who  is  the  father  of  lying,  readily 
holds  out  to  you  a long  life  so  that  you  may 
neglect  the  present.  But  if  we  are  certain  of  the 
present,  we  are  entirely  in . the  dark  as  to  the 
future.  How  foolish  then  to  overlook  a present 
certainty  for  a future  uncertainty.  “ I know  not 
how  long  I shall  continue,  and  whether  after  a- 
while  my  Maker  may  take  me  away.”  f To  stir 
ourselves  up  to  do  good  we  should  often  repeat 
the  words  with  energy  : Therefore  while  we  have 
time  let  us  work  good,  J and  so  work  it  as  if  we 
should  die  after  each  action  ; that  is  to  say,  with 
such  an  intention  and  fervor  that  no  particle  of 
its  good  may  be  lost  to  us.  “ Blessed  is  that  ser- 
vant whom  when  his  Lord  shall  come,  he  shall 
find  so  doing.  ” § 

3.  There  is  another  trick  of  the  devil  against 
which  we  must  guard  with  no  less  care.  When 
that  deceiver  sees  a man  serving  God  faithfully 


* Eccli.  41,  v.  3. 
t Job,  33,  v.  22. 


t Galatians,  6,  v.  10. 
§ Matt.  24,  v.  46. 


TENTH  MEDITATION. 


93 


in  a state  df  perfection,  he  tries  to  turn  him  away 
from  perfection,  and  bring  him,  little  by  little, 
down  to  an  easier  kind  of  life.  For  this  purpose 
he  holds  up  to  his  mind  a form  of  life  quite  in 
keeping  with  virtue,  yet  very  different  from  the 
state  the  man  is  now  in.  The  devil  clothes  this  kind 
of  life  in  colors  so  glowing  and  attractive  that  a 
person  not  on  his  guard  falls  into  the  snare,  and 
carried  away  by  a semblance  of  good,  gives  up 
his  own  excellent  state  of  life  to  follow  that  new 
one.  Again,  in  order  to  prevent  us  from  doing 
the  good  we  might  do,  he  fills  us  with  a desire 
for  some  greater  good,  which  we  shall  never  be 
able  to  effect.  He  makes  this  latter  look  exceed- 
ingly pleasant  and  easy,  but  meanwhile  takes  care 
to  make  us  abandon  altogether  the  first  good  we 
were  doing.  Then,  changing  his  tactics,  he 
strives  to  keep  us  from  doing  that  other  good 
by  suddenly  connecting  with  it  some  unexpected 
annoyance,  or  exaggerating  the  natural  difficulties 
that  attend  upon  it.  “ Your  adversary,  the  devil, 
as  a roaring  lion,  goeth  about,  seeking  whom  he 
may  devour,  whom  resist  ye,  strong  in  faith.”  * 

Example. 

The  following  wonderful  and  instructive  in- 
cident happened  in  the  year  1665,  at  Siclo,  in 

* L Pet.  5,  v.  8-9. 


94 


PIOUS  PRACTICES. 


Sicily,  to  Father  Jerome  Zuccaro,  a priest  of  the 
Society  of  Jesus: — 

Afflicted  with  frequent  attacks  of  epilepsy,  he 
lost  the  use  of  his  right  arm,  and  had  almost 
daily  hemorrhages.  As  he  grew  worse  from 
day  to  day,  he  saw  that  he  would  be  of  little 
use  in  the  society,  and  therefore,  as  he  had  not 
yet  made  his  solemn  profession,  he  decided 
to  ask  for  his  dismission  from  the  order.  He 
tried  to  write  to  Rome,  to  the  Father  Gen- 
eral for  that  purpose  — but  as  soon  as  he  began 
to  make  the  effort,  his  left  hand  also  became  stiff 
and  paralyzed.  He  dropped  his  pen,  but  kept 
to  his  determination  of  seeking  a release  from 
his  vows.  Not  long  after  this,  Father  Zuccaro 
was  planning  a panegyric  on  St.  Ignatius,  and 
was  reading  the  Saints  life  for  that  object. 
Whilst  thus  engaged,  he  read  of  the  kindness  of 
his  holy  Father  towards  his  wavering  sons.  Full 
of  love  for  the  holy  Founder,  Zuccaro  ran  to  his 
altar,  and  there,  bursting  into  tears,  he  vowed  to 
St.  Ignatius  and  to  God,  that  however  infirm, 
he  would  remain  in  the  Society  rather  than  en- 
joy health  and  riches  in  the  world.  A few  days 
passed  on  after  this  vow,  and  again  came  another 
fit  of  epilepsy  that  brought  the  poor  man  to 
death’s  door.  He  then  began  to  invoke  St.  Igna- 
tius. Suddenly  he  beholds  him  before  him,  shin- 


TENTH  MEDITATION. 


95 


ing  brightly,  dressed  in  priestly  robes,  holding  in 
his  left  hand  a vase  of  some  kind  of  liquid,  with 
a twig  in  it,  and  looking  very  severe.  With  a 
trembling  voice  Zuccaro  said  to  him:  “Best  of 
fathers  ! I am  your  son.  If  you  reject  me,  to 
whom  can  I go  for  help  in  my  present  danger?  ” 
The  Saint  answered:  “I  do  not  acknowledge  as  a 
son  anyone  who  does  not  honor  his  father. 
Jerome,  on  account  of  a slight  suffering  you  made 
little  of  the  incomparable  gift  of  vocation  to  a 
religious  life.”  “It  is  so,”  replied  Jerome;  “I 
confess  it.  But  you  know  what  I have  suffered. 
You  know  that  I repented;  you  are  aware  of  the 
vow  by  which  I lately  bound  myself?”  Then  with 
a sweet  countenance,  Ignatius  said:  “Take  cour- 
age; I shall  see  whether  you  are  really  my  son, 
or  no.  Do  you  remember  the  formula  of  your 
vows  ? ” Zuccaro  repeated  that  formula,  the 
Saint  suggesting  every  word.  “ Now,”  said  Igna- 
tius, “ I acknowledge  you  as  my  son.  You  are 
near  the  end  of  your  life — -you  will  die  before 
sundown.”  “ And  will  you  allow  your  son  to  die 
without  the  Sacraments  of  the  Church  ? ” “ Not 

at  ally  Though,  by  receiving  viaticum  and  Ex- 
treme Unction,  you  would  have  gained  much 
grace  and  lessened  your  purgatory,  still  the  gen- 
eral confession,  which  you  lately  made,  is  suffi- 
cient to  save  you.  However  I give  you  your 


96 


PIOUS  PRACTICES. 


choice.  If  you  wish  to  die  now,  your  salvation 
is  sure.  But  if  you  choose  to  prolong  your  life, 
you  must  spend  it  in  promoting  the  glory  of 
God  and  the  salvation  of  souls.”  The  sufferer 
left  the  choice  to  Ignatius  himself.  “Choose 
for  me  ” said  he,  “ what  you  know  will  be  for  Gods 
greater  glory.”  “Very  well,  then,”  answered  the 
Saint.  “You  will  live  some  time  longer;  God  so 
wills.  You  will  recover  your  health,  too;  but 
remember  to  use  that  health  as  becomes  a son 
of  mine.”  He,  then,  lightly  struck  with  the  twig, 
the  head,  hands,  and  feet  of  the  patient,  and 
making  the  sign  of  the  cross,  anointed  them  with 
the  liquid  from  the  vase,  repeating  as  he  did  so, 
the  words:  “ I will  strike,  and  I will  heal.”  * Next 
he  bade  him  to  offer  up  three  masses,  in 
thanksgiving;  one  to  the  Holy  Trinity,  another 
in  honor  of  the  Blessed  Virgin,  and  the  third 
in  his  own  honor.  “For  the  three  acts  of  virtue 
which  you  have  exercised  in  your  illness,”  con- 
tinued the  Saint,  “God  has  granted  you  three 
graces,  namely,  life  and  health — freedom  until 
the  hour  of  your  death  from  temptations  against 
Chastity;  but  they  will  return,  and  when  they 
do,  they  will  be  a sign  that  you  are  about  to 
die.  Finally  God  gives  you  the  assurance  that 


Deuteronomy,  32,  v.  39. 


J 


TENTH  MEDITATION. 


97 


you  are  predestined  to  eternal  glory.”  Ignatius 
then  held  out  his  hand  to  be  kissed,  and  giving 
the  patient  his  blessing,  said:  “ May  the  Lord 
bless  you,  and  protect  you  from  all  evil,  and 
lead  you  to  everlasting  life.”  The  bystanders 
saw  the  lips  of  Father  Zuccaro  moving,  but 
could  not  hear  what  he  said.  Suddenly  he  rose 
from  his  bed  saying:  “ St.  Ignatius  has  cured  me.” 
Before  sunset,  at  which  time  he  should  have  died, 
guns  were  fired,  bells  rang  out,  and  there  was 
immense  festivity  in  the  town  in  token  of  public 
thanks  to  God  and  to  St.  Ignatius. — Bollandists 
for  July . 

Practice. 

Approach  the  Sacraments  of  penance  and  the 
Holy  Eucharist,  as  if  you  were  to  die  immedi- 
ately after  their  reception. 

Ejaculation. 

St.  Ignatius  ! shield  me  from  the  enemy  of 
my  soul,  and  receive  me  at  the  hour  of  my 
death. 


I 


ASPIRATIONS 


TO 

ST.  IGNATIUS  OF  LOYOLA, 

Founder  of  the  Society  of  Jesus. 

Blessed  Ignatius,  man  of  God,  to  whom, 
whilst  thou  wast  praying,  Jesus  appeared,  carry- 
ing his  cross,  and  said  : I will  favor  thee  in  Rome 
— intercede  for  me  with  that  same  Jesus,  and  beg 
of  him  to  take  pity  on  me  in  life,  in  death,  and 
in  eternity. 

Holy  Ignatius,  who  in  writing  thy  rules  and 
Exercises,  as  well  as  at  other  times,  wast  taught  by 
the  Blessed  Virgin,  from  whom  thou  didst  learn 
the  practice  of  the  particular  examen,  which  thou 
didst  teach  to  others,  and  keep  up  thyself  until 
thy  death,  pray  that  I may  become  a good  ser- 
vant and  a docile  disciple  for  the  Blessed  Virgin 
and  for  thee. 

Holy  Ignatius,  among  the  wonderful  graces 


ASPIRATIONS  TO  ST.  IGNATIUS.  99 

which  thou  didst  obtain  from  the  Holy  Ghost? 
was  a great  share  in  the  cross  of  Christ — so  that 
arduous  and  most  mortifying  difficulties,  hostility 
in  every  form,  and  open  persecution  were  thy 
inseparable  companions  during  all  thy  life ; ob- 
tain for  me  the  grace  to  live  on  the  cross,  and 
daily  to  grow  in  conformity  to  Christ. 

Holy  Ignatius,  who  didst  give  thyself  entirely 
to  God  to  be  used  as  an  instrument  of  his  glory — 
obtain  for  me,  that  I may  always  rejoice  at  being, 
until  death,  an  instrument  to  serve  him. 

Holy  Ignatius,  who  wast  seen  entering  heaven 
at  the  very  hour  at  which  thou  didst  expire  in 
Rome;  obtain  for  me  the  happiness  of  entering 
# that  blessed  kingdom  with  many  titles  to  glory. 

Holy  Ignatius,  who  didst  see  thy  Society 
covered  with  the  mantle  of  the  ever  Blessed  Vir- 
gin, obtain  for  me  to  be  received  under  that 
same  mantle,  and  to  hide  there  forever. 

Holy  Ignatius,  whose  Society  was  seen  by 
St.  Teresa  gloriously  triumphing  in  heaven;  ob- 
tain for  me  the  happiness  to  behold  and  enjoy 
that  same  triumph. 

Holy  Ignatius,  whose  sons — St.  Francis  Xavier, 
the  apostle  of  the  Indies;  Sts.  Paul,  John  and 


100 


PIOUS  PRACTICES. 


James,  the  first  fruits  of  martyrdom  in  Japan  ; 
St.  Francis  Borgia,  that  admirable  pattern  of 
mortification  and  piety;  St.  Francis  of  Hieronymo, 
and  St.  Francis  Regis,  men  of  such  ardent  and 
invincible  zeal  for  the  saving  of  souls ; Saints 
Aloysius  Gonzaga  and  Stanislas  Kostka,  such 
wonderful  examples  of  innocence  and  penance; 
and  also  the  Blessed  Alphonsus  Rodriguez,  so 
deep  in  humility,  the  Blessed  Peter  Canisius,  the 
mallet  of  heretics;  the  Blessed  John  Berchmans, 
so  perfect  a reproduction  of  Aloysius  and  Stanislas; 
together  with  so  many  others, — were  eminent  for 
sanctity  and  miracles — obtain  for  me,  that  helped 
by  their  example,  I may  be  their  not  unworthy 
companion. 

Holy  Ignatius,  through  whom  so  many  mag- 
nificent churches  have  risen  to  God  in  various 
parts  of  the  world;  obtain  for  me,  who  am  the 
temple  of  the  Holy  Ghost,  that  I may  promote 
the  honor  of  God. 

Holy  Ignatius,  who  wast  seen  scourging  the 
devil  with  a fiery  scourge,  when,  by  the  lips  of  a 
possessed  person,  he  blasphemed  Christ,  obtain 
ior  me  grace  to  overcome  his  power  as  thou 
didst. 


ASPIRATIONS  TO  ST.  IGNATIUS. 


IOI 


Holy  Ignatius,  who  didst  so  often  appear  in 
glory  to  thy  clients,  who  didst  defend,  heal  and 
instruct  them;  refuse  me  not  the  help  which  I 
need  at  present. 

Holy  Ignatius,  whose  Exercises  have  been 
so  honored  by  saints,  so  highly  approved  by  the 
Holy  See,  and  have  produced  so  much  fruit 
throughout  the  world;  may-  that  fountain  of 
heavenly  teaching  never  be  closed  to  me. 

Holy  Ignatius,  who  wast  healed  by  St.  Peter 
appearing  visibly  to  thee — who  wast  frequently 
visited  by  Jesus  and  Mary;  whom  St.  Philip 
Neri  saw  shining  with  light,  while  still  on 
earth;  who  didst  behold  the  Infant  Jesus  under 
tfie  Eucharistic  Species;  who  didst  spend  eight 
days  in  ecstasy;  who,  while  praying,  was  often 
raised  from  the  ground,  and  didst  hang  shining 
in  the  air,  and  wast  then  heard  saying:  “ O God  ! 
if  men  knew  thee  ! O God  ! the  love  of  my 
heart;”  obtain  for  me  that  similar  zeal  for  God's 
glory,  and  a like  heavenly  fire  may  always  glow 
in  my  heart,  and  never  be  quenched  by  earthly 
affections. 

Holy  Ignatius,  who,  while  teaching  others, 
didst  often  say  with  sobs,  “ In  Christ  alone,  and  in 


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PIOUS  PRACTICES. 


his  cross  is  found  true  joy ; ” and  at  another  time 
didst  say  to  St.  Francis  Xavier  : “What  will  it 
benefit  a man  to  gain  the  whole  world,  and  in- 
jure his  soul  ?” — And  again  : “Conquer,  conquer 
thyself” — impress  these  lessons  so  deeply  on  my 
mind,  that  I may  derive  from  them  fruits  worthy 
of  a disciple  of  thine. 

Holy  Ignatius,  whom  thosfe  that  did  not  know 
thy  name,  used  to  call  “the  Father  who  often 
looks  up  to  heaven,  and  speaks  of  God  ; ” draw 
away  my  mind  from  earthly  thoughts,  and  fix  it 
upon  those  of  heaven. 

Holy  Ignatius,  to  whom  the  Holy  Ghost  ap- 
peared under  the  form  of  fire  ; to  whom  were 
divinely  made  known  the  treasures  hidden  under 
the  word  God,  as  well  as  with  what  love  and 
reverence  that  name  should  be  used ; beg  of 
God  not  to  refuse  to  shed  upon  me  also  the 
light  of  his  countenance. 

Holy  Ignatius,  who  didst  praise  a Sodality 
established  under  the  name  of  Divine  Love,  and 
promise  it  thy  assistance ; make  my  heart  the 
place  of  assembly,  as  it  were,  of  all  the  hearts 
that  burn  with  love  for  God. 


ASPIRATIONS  TO  ST.  IGNATIUS.  IO3 

Holy  Ignatius,  who  art  wont  to  bestow  on 
thy  clients  wonderful  power  over  the  devil, 
great  success  in  softening  obdurate  hearts,  ar- 
dent love  for  God,  admirable  tenderness  towards 
the  young,  the  sick,  the  scrupulous,  the  dying 
and  the  tempted;  help  me  always,  but  chiefly  at 
the  hour  of  my  death.  Obtain  for  me  grace  to 
overcome  myself  in  all  things,  to  spend  every 
moment  of  my  life  in  such  a manner  that  the 
last  one,  that  is,  the  moment  of  my  death,  and 
all  my  eternity,  which  will  then  begin,  may  be 
for  the  honor  of  my  great  and  glorious  God. 

Holy  Ignatius,  father  of  my  soul,  and  worthy 
of  all  veneration  from  me,  I beg  of  thee,  on  my 
knees  before  thee,  as  if  I saw  thee,  not  to  cease 
praying  to  God  for  me,  that  he  may  grant  me 
grace  always  to  know  his  divine  will  with  cer- 
tainty, and  to  do  it  with  all  perfection.  Amen.* 

* Letters  of  St.  Francis  Xavier  to  St.  Ignatius,  Book 
II.,  Letter  9. 


INVOCATIONS  OF  ST.  IGNATIUS, 

UNDER 

TITLES  GIVEN  TO  HDI  BY  EMINENT  PERSONS. 


c80e> 

1.  St.  Ignatius,  Founder  of  the  Society  of 
Jesus. — Urban  VII L ’,  and  other  Pontiffs . 

2.  Thou,  who  didst  receive  wonderful  instruct 
tion  from  the  Blessed  Virgin,  in  writing  the  Exer- 
cises and  Constitutions. — Authors  of  his  Life. 

3.  A man  whose  dignity  has  never  been  suffi- 
ciently praised. — Paramo. 

4.  The  father  of  all  masters  of  the  spiritual 
life. — Ascanio  Ordei. 

5.  A new  mirror  of  holiness  and  prudence. — 
Lewis  of  Granada . 

6.  The  chief  of  new  Apostles  .-Alvaro  Piranno . 


INVOCATIONS  OF  ST.  IGNATIUS. 


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7.  Untiring  opponent  of  heresy. — Paramo. 

8.  A great  general  opposed  to  Luther. — 
Paramo . 

9.  A vessel  of  election  for  the  conversion  of 
the  world. — John  Chanones . 

10.  A great  pillar  and  light  of  the  Church. — 
Cardinal  Paleotti. 

11.  Protector  of  the  Apostolic  Roman  See. — 
Council  of  Tarragona. 

12.  Successor  of  Paul  the  Apostle. — John 
Chanones. 

13.  Second  Captain,  after  the  Apostles,  of  the 
bark  of  the  Church. — Alvaro  Piranno . 

14.  Apostolic  giant  in  holiness. — St.  Francis 
Xivier  and  John  of  Avila. 

15.  Master  and  leader  in  the  faith — real  mar- 
tyr in  a quiet  life. — Barnahites . 

16.  Seventh  angel  of  the  Apocalypse  veiled  in 


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PIOUS  PRACTICES. 


the  cloud  of  heavenly  protection. — Council  of 
Tarragona . 

17.  Equal  to  the  holiest  patriarchs  of  past 
ages. — Cardinal  Ludovisio . 

18.  In  penance,  another  John  Baptist — in 
obedience,  Abraham. — The  same . 

19.  Temple  of  Peace. — Blessed  John  Texeda . 

20.  Reviver  of  the  world. — Spanish  Martyr - 

ology. 

21.  Sun  that  scatters  all  the  clouds  of  error. — 
Council  of  Tarragona . 

22.  Bulwark  of  the  Christian  world. — Cardinal 

Ludovisio . 

23.  Prop  of  learning  and  piety  throughout  the 
world. — Council  of  Tarragona, 

24.  General  treasure  of  the  world. — Cardinal 

Ludovisio . 


25.  Volcano  of  divine  love. — Lewis  of  Valeniia . 


INVOCATIONS  OF  ST.  IGNATIUS.  IC7 

26.  Man  full  of  the  Holy  Ghost  and  of  heav- 
enly wisdom. — Paul  III \ — Augustine  Manna . 

27.  Whom  hell  proclaimed  its  worst  enemy. — 
John  Vega. 

28.  Third  prop  of  the  world  after  St.  Dominic 
and  St.  Francis. — Dominic  Grov'ena , O.  P . 

29.  Who  still  produces  abundant  fruit  all  over 
the  world  by  his  Exercises. — Paul  III 

30.  Who  was  great  in  name — greater  in  saving 
souls — who  had  a soul  bigger  than  the  world. — 
Gregory  XIII. 

31.  Who  taught  St.  Philip  Neri  the  art  of 
prayer. — St.  Philip  Neri. 

32.  Whom  the  mother  of  God  pointed  out  to 
St.  Mary  Magdalen  of  Pazzi,  as  a master  in 
humility. — Si.  Mary  Magdalen  of  Pazzi. 

33.  Who  always  spoke  of  God’s  glory,  and 
always  sought  it.  — Breviary. 


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PIOUS  PRACTICES. 


34.  Whose  great  praise  it  is  to  have  for  thy 
son,  Xavier,  the  father  of  a new  world. — Breviary* 

35.  Whose  glory  it  is  to  have  been  seen  in 
heaven  as  the  equal  of  St.  John  Evangelist. — 
St.  Mary  Magdalen  0/  Pazzi. 

Holy  Ignatius,  honorable  under  many  other 
titles,  pray  for  us. 


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